DODERLEIFS  HAND-BOOK 


LAr     N    STNQ 


TRANSLATED    BY 


REV.  HO  II.  ARNOLD    B.A. 


AH  INTRODUCTION     : 


S.  H.    TAYLOR,    LL.  D 


ANDOYER: 
WARREN    F.    DRAPER, 

MAIN    STREET. 

1875. 


Entered  according  to  Act  of  Congress,  in  the  year  1867,  by 

WARREN    F.    DRAPER, 
In  the  Clerk's  Oftce  of  the  District  Court  of  the  District  of  Massachusetts. 


STEREOTYPED     A  N  JJ     PRINTED     BY 
W.    F.    DUAPER,    ANDOVEK. 


I  r  7 


INTRODUCTION 

TO 

THE    AMERICAN    EDITION. 


DR.  LUDWIG  DODERLEIN,  the  author  of  thia 
work,  was  born  in  1791,  and  became  Professor 
in  the  University  of  Erlangen.  He  is  an  emi 
nent  philologist,  and  the  author  of  several  val 
uable  philological  works.  The  most  important 
of  these  are:  "  The  Formation  of  Latin  Words ;" 
"A  Homeric  Glossary;"  "Handbook  of  Latin 
Etymology ; "  "  Latin  Synonymes  and  Etymol 
ogies,"  in  six  volumes;  on  this  he  labored  more 
than  twelve  years,  the  first  volume  appearing 
in  1826,  the  last  in  1828.  From  this  latter 
work,  the  volume  here  presented  was  prepared 

692714 


IV  INTRODUCTION. 

by  the  author,  and  first  published  in  1840. 
After  a  familiarity  of  several  years  with  most 
of  the  best  manuals  on  Latin  Synonymes,  we 
find  this  superior  to  any  of  them,  and  better 
adapted  to  the  wants  of  the  student.  It  shows 
an  intimate  and  comprehensive  acquaintance 
with  the  language,  and  a  nice  discrimination 
between  the  significations  of  words  having  a 
greater  or  less  similarity  of  meaning.  The 
distinctions  are  generally  well  founded,  and 
clearly  stated.  While  at  times  the  distinc 
tion  may  seem  to  be  too  refined  and  subtle, 
careful  observation  and  more  extended  study 
will  usually  correct  such  an  impression.  The 
difference  between  related  words  may  proceed 
from  a  variety  of  sources.  It  may  be  that  of 
genus  "and  species ;  or  it  may  be  historical,  one 
being  used  at  one  time  and  the  other  at  a 
different  one ;  or  one  is  abstract,  the  other 
concrete ;  one  is  literal,  the  «ther  figurative ; 
one  is  the  more  common  expression,  the  other 


INTRODUCTION.  V 

the  more  elegant;  one  is  a  prose  word,  the 
other  poetical;  one  belongs  to  one  kind  of 
poetry,  and  the  other  to  another.  The  differ 
ence  also  consists  in  the  point  of  view  which 
the  writer  takes.  Quies  is  rest ;  requies  also 
is  rest;  but  the  latter  woro!  shows  that  the 
writer  has  in  mind  a  previous  state  of  unrest. 
There  are  other  differences  also  growing  out 
of  the  essential  nature  of  the  words. 

The  advantages  of  the  study  of  synonymes 
in  a  classical  course,  are  too  great  to  be  neg 
lected.  A  knowledge  of  them  gives  to  the 
student  a  fulness  and  precision  of  his  author's 
meaning  otherwise  unattainable.  The  point 
of  a  sentence  often  turns  upon  a  delicate  shade 
of  thought  conveyed  by  a  particular  word, 
which  another  of  similar  signification  would 
not  give ;  if  this  delicate  shade  is  not  appre 
ciated,  the  writer's  thought  is  either  misappre 
hended,  or  but  imperfectly  understood. 

Again,  the  habit  of  observing  the  proper  use 


VI  INTRODUCTION. 

of  words  related  to  each  other  in  meaning,  aa 
whether  one  is  generic,  and  the  other  specific, 
one  abstract,  the  other  concrete,  one  literal, 
the  other  figurative,  or  whatever  be  the  ground 
and  nature  of  the  difference,  is  one  of  the 
essential  benefits  of  classical  study.  The  whole 
jjrrocess  of  such  study,  when  rightly  conducted, 
is  that  of  "arbitrating  between  conflicting 
probabilities ; "  and  the  closest  power  of  arbi 
tration  is  often  requisite  in  determining  the 
particular  idea  conveyed  by  related  words. 
Or,  if  the  distinctions  are  drawn  out,  as  they 
are  in  a  treatise  on  synonymes,  the  mind  of  the 
student  is  trained  to  close  and  discriminating 
observation,  in  being  required  to  note  and  fix 
these  distinctions,  and  to  give  a  definite  form 
to  them  in  his  own  mind,  and  to  express  them 
in  his  own  language. 

Besides  the  more  direct  advantages  resulting 
from  the  study  of  synonymes,  an  increased  in 
terest  will  thereby  be  given  to  classical  studies 


INTRODUCTION.  VU 

There  is  a  natural  fondness  in  the  youthful 
mind  for  the  process  of  comparison,  for  tracing 
resemblances  and  differences.  This  element 
should  not  be  neglected  when  it  can  be  turned 
to  so  good  account.  It  will  help  to  relieve  the  • 
tedium  and  barrenness  of  classical  study,  as  too 
often  conducted,  and  to  give  some  living  fea 
tures  to  languages  which  are  too  generally 
looked  upon  as  "  dead." 

The  meaning  of  a  particular  word  is  often 
given  more  distinctly  by  stating  its  opposite. 
The  relation,  or  shade  of  thought,  which  can 
not  be  conveyed  fully  by  a  direct  definition, 
nor  perhaps,  indeed,  by  words  at  all,  is  made 
clear  and  distinct  by  showing  to  what  it  is 
opposed.  This  valuable  means  of  elucidation, 
the  author  has  used  with  great  success  in  this 
work. 

While  the  author  has  "  omitted  all  detail  in 
the  treatment  of  Greek  synonymes"  in  this 
cornpend,  he  has  very  wisely  sought  out  the 


Vlll  INTRODUCTION. 

nearest  corresponding  Greek  expression,  and 
placed  it  with  the  Latin  word  to  be  explained. 
Thus  the  Greek  word,  to  the  more  advanced 
scholar,  will  often  throw  light  upon  the  Latin, 
and  the  Latin  in  turn  upon  the  Greek.  In 
this  way  the  work  is  indirectly  valuable  in 
elucidating  Greek  synonymes. 

The  present  edition  of  this  work  is  reprinted 
from  the  second  London  edition,  which  is 
essentially  the  same  as  the  first,  with  a  few 
corrections  and  improvements. 

S.  H.  T. 

ANDOVER,  JANUARY,  1858, 


THE 


AUTHOR'S  PREFACE 


THE  wish  has  been  expressed  to  me  from  different 
quarters,  and  particularly  by  several  respectable  school 
masters,  to  see  the  essential  results  of  my  larger  work 
on  Latin  Synonymes  and  Etymologies  compressed  into 
a  Hand-book.  Although  within  the  twelve  years  since 
I  began  to  work  at  the  long-neglected  study  of  Latin 
Synonymes,  the  market  has  been  almost  glutted  with 
works  of  the  same  sort,  in  the  form  of  hand-books,  by 
Habicht,  Rainshorn,  Jentzen,  and  Schmalfeld,  I  have 
not,  on  that  acount,  the  least  hesitation  in  complying 
with  the  wish  expressed  to  me,  by  publishing  the  present 
Abridgment ;  for,  in  asserting  that  my  method  and  the 
arrangement  of  my  materials  are  totally  distinct  from 
what  have  been  adopted  by  those  deserving  authors,  I 
trust  that  I  am  neither  extolling  myself,  nor  under 
rating  them.  The  Abridgment  which  I  here  submit  to 
the  Public  contains,  I  hope,  all  that  is  essential  in  my 
larger  work;  —  to  effect  which  object  I  have  omitted 
certain  things  of  less  direct  importance ;  namely,  — 


x  THE  AUTHOR'S  PREFACE. 

First,  —  All  etymological  deductions.  Not  wishing, 
however,  entirely  to  renounce  my  principle  of  associating 
the  etymology  with  the  synonyme,  I  have  inserted  it 
between  parentheses,  whenever  it  was  not  either  so 
obvious  as  to  make  the  insertion  unnecessary,  or  so  far 
fetched  as  to  make  the  etymology  doubtful.  Many 
instances  of  this  sort  will  and  must,  especially  to  him 
who  is  not  conversant  with  etymological  researches, 
appear  singularly  uncouth ;  but  it  would  have  led  me 
too  far  to  refer,  in  every  instance,  to  the  principles 
established  in  the  Treatise  on  the  Formation  of  Latin 
Words,  which  I  have  subjoined  to  my  larger  work  as  a 
Supplement.  I  must,  therefore,  entreat  those  readers 
and  critics  into  whose  hands  my  treatise  has  not  fallen, 
to  ignore  (if  I  may  use  a  law  term)  the  words  included 
between  parentheses,  or  to  suspend  their  verdict  con 
cerning  them. 

Secondly  —  I  have  omitted  all  parallel  passages,  and 
such  as  have  an  affinity  with  each  other,  without  possess 
ing  any  stringent  force  as  proofs.  On  the  other  hand, 
I  have  given  at  length  those  passages  in  the  classics  in 
which  the  ancients,  in  the  course  of  speech,  and  not  by 
means  of  grammatical  reflections,  have  introduced  syn- 
onymes  in  contrast  with  each  other,  and  thus  taught 
their  differences ;  and  where  such  passages  were  want 
ing,  I  have  frequently  brought  into  juxta-position  several 
passages  from  one  and  the  same  author,  in  which  he 
seems  to  have  indicated  some  peculiar  force  in  a  par 
ticular  expression. 

Thirdly,  —  I  have  omitted  all  critical  and  exegetical 
discussions.  The  more  scientific  form  of  my  larger 


THE  AUTHOR'S  PREFACE.  xi 

work  not  only  afforded  me  the  opportunity,  but  imposed 
the  obligation  of  entering  upon  such  discussions;  but 
in  the  present  Abridgment  I  have  thought  it  best, 
except  in  a  very  few  cases,  to  omit  them  altogether. 

Fourthly, — I  have  omitted  all  detail  in  the  treatment 
of  the  Greek  synonymes.  Nevertheless,  I  have  thought 
it  of  essential  importance  to  search  for  the  nearest  cor 
responding  expression,  both  in  the  Greek  and  German 
languages,  and  place  them  by  the  side  of  the  Latin 
synonyme  ;  and  at  the  same  time  to  ascertain,  and 
make  intuitive,  as  it  were,  the  precise  meaning  and 
extent  of  the  Latin  expression,  by  the  introduction  of 
such  words  as  are  strictly  in  opposition  to  it. 

Fifthly, — I  have  omitted  the  views  of  other  writers 
on  synonymes.  In  my  larger  work  I  introduced,  often 
only  as  literary  curiosities,  distinctions  derived  from  the 
Latin  grammarians,  Varro,  Cicero,  Agrgetius,  Pseudo- 
fronto,  and  Pseudo-palsemon  ;  and  I  also  quoted,  whether 
agreeing  with  or  differing  from  me,  the  modern  writers 
on  synonymes,  Popma,  Hill,  Dumesnil,  Smitson,  Ha- 
bicht,  Ramshorn,  Jentzen,  and  others.  Instead  of 
which  I  must  here  content  myself  with  merely  referring 
to  such  quotations  as  are  contained  in  my  larger  work  ; 
and  have  therefore  added,  at  the  end  of  each  article, 
the  volume  and  page  of  that  work  in  which  these  quota 
tions  are  to  be  found. 

Sixthly,  —  I  have  omitted  such  synonymes  as  are  of 
very  rare  occurrence,  and  distinguished  from  each  other 
by  a  very  slight  difference.  In  my  larger  work  I  have 
treated  as  synonymes  many  expressions,  aTrag  elp-qfjuiva, 
that  occur  but  once,  and  whose  differences,  on  that  very 


Xll 


account,  cannot  be  deduced  from  the  general  usage  of 
the  language,  but  can  merely  be  guessed  at  from  ety 
mology  and  other  sources.  Such  expressions  are  of  no 
importance  with  reference  to  the  object  of  this  Hand 
book.  The  same  may  be  said  of  many  synonymes  which 
can  be  distinguished,  as  it  were,  only  by  a  microscope. 
Such  synonymes  are  found  throughout  my  larger  work 
in  great  numbers,  and  have  drawn  upon  me  the  reproach 
of"  hair-splitting."  The  fact  I  must  acknowledge,  but 
cannot  admit  it  to  be  a  reproach ;  for  surely  it  is  the 
proper  vocation  of  a  scientific  writer  on  synonymes,  not 
so  much  to  distinguish  words  that  merely  resemble  each 
other  in  meaning,  as  those  that  are  apparently  equiva 
lent.  The  greater  their  apparent  equivalence,  the 
more  difficult  it  is  to  grasp  their  essential  difference, 
and  the  more  indispensable  the  aid  of  a  guide  to  syn 
onymes.  If,  therefore,  it  be  admitted,  that  words 
identical  in  meaning  do  not  exist,  and  that  it  is  morally 
impossible,  if  I  may  use  the  expression,  that  they  should 
exist,  the  only  questions  are,  whether,  in  such  cases,  it 
is  worth  while  to  search  out  their  differences,  and 
whether  it  is  possible  to  find  them  out.  Science  will 
answer  the  first  question,  without  hesitation,  in  the 
affirmative  ;  and  with  respect  to  the  second,  there  can 
at  least  be  no  presumption  in  making  the  attempt.  A 
distinction  is  soon  obtained  when  several  words  are  con 
trasted  with  the  word  under  consideration ;  and  if  these 
contrasted  words  are  also  synonymous  with  each  other, 
it  must  follow,  that  the  affinity  of  the  several  words  in 
meaning  is  so  close,  as  to  permit  their  interchange,  as 
synonymes,  under  all  circumstances.  Their  differences 


Xlll 

are  altogether  unimportant  with  reference  to  speaking 
and  writing,  but  highly  important  as  far  as  the  intimate 
and  more  refined  knowledge  of  the  language  itself  is 
concerned.  It  is  on  this  account  that  hair-splitting  is 
allowable.  Can  there  be  a  doubt  that  a  distinction  will 
be  slight  in  proportion  as  it  has  its  origin  in  the  indi 
vidual  feelings  of  those  by  whom  a  language  is  used  ? 
Such  distinctions  in  synonymes  are,  consequently,  most 
felt  in  one's  native  language  ;  it  is  only  necessary  that 
the  feelings  in  which  they  have  their  origin  should  not 
be  vague  and  unformed.  In  the  introduction  to  the 
fourth  part  of  my  work  I  have  evinced.  I  hope,  suffi 
cient  liberality  and  tolerance  with  regard  to  cne  obliga 
tion  of  conforming  to  these  hair-breadth  distinctions, 
and  selecting  one's  expressions  accordingly.  So  much 
in  justification  of  those  reprobated  hair-splittings  ;  those 
discoveries  of  atoms,  or,  as  my  deceased  friend  Bremi 
expressed  it,  keen  discernment  of  atoms,  which  in  my 
larger  work,  more  devoted  to  science  than  to  instruction, 
found  their  proper  place  ;  but  in  the  present  Hand-book, 
intended  for  the  use  of  schools,  especially  in  the  art  of 
writing  Latin,  my  predilection  for  such  nice  distinctions 
would  be  sadly  out  of  place.  Distinctions  of  that  sort  I 
have,  therefore,  for  the  most  part,  omitted,  but  not' with 
the  intention  of  silently  retracting  them. 

I  here  submit  a  few  observations  to  the  notice  of 
schoolmasters.  For  the  purposes  of  instruction,  syn- 
onymes  may  be  divided  into  three  classes  ;  the  first 
embraces  those  which  the  scholar  cannot  too  quickly 
learn  to  distinguish,  because  their  a3Li-ty  is  merely 


xiv  THE  AUTHOR'S  PREFACE. 

apparent,  arising  from  their  being  translated  by  the 
same  word  in  the  mother-tongue ;  for  instance,  libcn 
and  infantes  ;  animal  and  bestia  ;  hcerere  and  pendere  ; 
sumere  and  adimere  ;  hostis  and  inimicus.  The  inter 
change  of  such  synonymes  may  be  counted  a  blunder 
of  the  same  sort  as  that  which  is  called  a  solecism.  To 
the  second  class  belong  those  synonymes  which  may  be 
distinguished  from  each  other  with  ease  and  certainty, 
but  which  are,  at  the  same  time,  so  nearly  related  in 
meaning,  that  the  ancients  themselves  use  them,  without 
hesitation,  as  interchangeable  ;  for  instance,  lascivus 
and  petulans  ;  parere  and  obedire  ;  ater  and  niyer  ;  in- 
cipere  and  inchoare ;  mederi  and  sanare ;  vacaus  and 
inanis ;  spernere  and  contemnere ;  tranquillas  and 
quietus.  As  long  as  the  scholar  has  to  contend  with 
the  elements  of  grammar,  the  teacher  may  leave  him  in 
the  erroneous  opinion,  that  these  expressions  have 
exactly  the  same  meaning  ;  but,  when  further  advanced, 
he  must  be  taught  to  distinguish  them,  partly  in  order 
to  accustom  him  to  that  propriety  of  expression  which 
is  necessary  in  writing  Latin  ;  partly,  without  reference 
to  composition,  as  a  very  useful  mental  exercise.  In 
the  third  class  I  rank  those  words  whose  differences  are 
not  to  be  ascertained  without  trouble,  and  cannot  be 
deduced  with  full  evidence  from  the  old  authors,  and 
which,  probably,  were  but  dimly  discerned  even  by  the 
ancients  themselves  ;  for  instance,  lira  and  sulcus  ;  re 
mits  and  tonsa  ;  pcene  and  prope ;  etiam  and  quoque  , 
recordari  and  reminisci  ;  Icevus  and  sinister  ;  velox  and 
pernix ;  vesanus  and  vecors  ;  fatigatus  and  fessus , 
collis  and  clivus.  Such  distinctions  are  of  little  or  no 


consequence  in  composition,  except  when  it  is  necessary 
to  use  synonymous  terms  in  express  opposition  to  each 
other  ;  for  instance,  mare  and  aninis,  in  opp.  to  lacus 
and  fluvius  ;  metus  and  spes,  in  opp.  to  timor  and  fidu- 
cia :  when  such  occasions  occur,  the  richness  of  a  lan 
guage  in  synonymes  is  available.  A  more  scrupulous 
exactness  in  this  respect  would  appear  to  me  arrant 
pedantry,  and  necessarily  obstruct  the  free  movement 
of  the  mind  in  writing.  As  a  teacher,  I  should  wish 
that  the  synonymes  of  the  first  sort  should  be  distin 
guished  by  boys  in  the  elementary  classes  ;  those  of  the 
second,  I  would  introduce  into  the  higher  classes,  and 
teach  the  scholar,  when  about  fourteen,  to  observe  their 
differences  in  the  choice  of  expressions  in  composition  ; 
I  would  also  explain  them  in  the  interpretation  of  an 
author,  but  with  moderation,  as  a  spur  to  thinking,  not 
as  a  clog  in  reading.  Those  of  the  third  class  I  would 
never  introduce,  except  in  explaining  such  passages  as 
render  their  introduction  unavoidable ;  for  instance, 
when  an  author  combines  flumina  et  amnes,  I  would 
explain  their  difference  to  defend  him  from  the  suspicion 
of  tautology. 

I  have  consulted  convenience  of  reference  in  inter 
weaving  the  alphabetical  index  with  the  context.  By 
this  means  any  one  can  find  at  once  the  word  of  which 
he  is  in  search,  which  a  separate  index  would  render 
impossible. 

These  arrangements,  combined  with  an  almost  studied 
precision  of  expression,  have  enabled  me  to  reduce  the 
six  volumes  of  my  larger  work  on  Synonymes  (which 
fills,  including  the  Supplement,  more  than  one  hundred 


xvi  THE  AUTHOR'S  PREFACE. 

and  forty-three  sheets)  to  this  Abridgment,  of  about 
fifteen.  The  etymological  part  of  my  researches  I 
reserve  for  a  separate,  volume,  of  about  the  same  size  as 
the  present,  which  will  make  its  appearance  as  an 
Etymological  Hand-book  of  the  Latin  language. 

May  the  present  publication,  and  that  which  I  an 
nounce,  meet  with  the  same  favorable  and  indulgent 
reception  that  has  fallen  to  the  share  of  my  larger  work 
with  all  its  defects. 

Erlangen,  December,  1839. 


HANDBOOK 


OP 


LATIN    STNONYMES 


A. 

ABDERE,  see  Celare. 

ABESSE  ;  DEESSE  ;  DEFICERE.  1.  Abess.e  denotea 
absence  as  a  local  relation,  4  to  be  away'  from  a  place  ; 
but  d  e  e  s  s  e  denotes  an  absence  by  which  a  thing  is -ren 
dered  incomplete,  and  means  '  to  fail,'  '  to  be  wanting,' 
in  opp.  to  esse  and  superesse.  Cic.  Brut.  80.  Calidio 
hoc  unum,  si  nihil  utilitatis  habebat,  abfuit,  si  opus 
erat,  clef  ait.  2.  Deesse  denotes  a  completed  (i.e. 
already  existing),  deficere  a  commencing  state. 
Cic.  Verr.  i.  11.  Vererer  no  oratio  dee's  set,  ne  vox 
viresque  deficerent.  (v.  8o9.) 

ABNUERE,  see  Neyare. 

ABOLERE  (aTroXeo-at)  means  '  to  annul,'  to  '  annihi 
late,'  and,  as  far  as  possible,  to  remove  from  the  uni 
verse  and  cast  into  oblivion  ;  but  d  e  1  e  r  e  (cHoXeVat, 
or  Sr/XeiV)  '  to  destroy,'  to  bring  a  thing  to  nought,- 
and  make  it  useless. 

ABOMI  NARI  ;  EXSECRARI  ;  DETESTART.  A  b  o  m  i  n  a  r  i 
means  to  recoil  from,  as  of  evil  omen ;  and  to  avert 
a  threatening  evil  by  a  ceremony,  in  opp.  to  omen 
accipere  ;  exsecrari  means  to  curse,  when  one 

A  1 


2  AESCONDERE ACCIDERE. 

would  exclude  a  guilty  person  from  human  society  as 
devoted  to  the  infernal  gods,  in  opp.  .to  blessing  ; 
lastly,  detestari  (^ecro-acr^u)  means  to  curse, 
when  one,  wishes  to  deprecate  evil  by  an  appeal  to 
ttie  gods  ^a'-gainst  a  dreaded  person  or  thing,  in  opp.  to 
'  praying  in  behalf  of. 

'  feccWDEHiT  see-  Celare. 

ABSOLVERE,  see  Mnire. 

ABSTINENTIA,  see  Modus. 

ABUNDARE  ;  REDUNDARE.  Abundare  denotes 
plenteousness  in  a  good  sense,  as  the  symbol  of  full 
measure  and  affluence,  like  Trepielvai  \  redundare 
is  used  in  a  bad  sense,  as  a  symbol  of  over- abundance 
and  luxury,  like  jrepicro-eveiv :  of  that  which  is  abim- 
dans  there  is  an  ample  supply  at  hand ;  that  which  is 
redundans  is  superfluous  and  might  be  dispensed  with. 

ABUNDE,  see.  Satis. 

Ac,  see  Et. 

ACCENDERE  ;     INCENDERE  ;    INFLAMMARE  ;    COMBU- 

EEiiE ;  CREMARE.  Accendere,  iricendere,  and 
i  n  f  1  a  m  m  a  r  e  ,  mean  '  to  set  on  fire  : '  a  c  c  e  n  - 
d  e  r  e  ,  from  without,  and  at  a  single  point,  like  avair- 
reiv  [hence  to  light  a  torch,  etc.]  ;  incendere, 
from  within,  like  ev&aleiv  [hence  to  set  fire  to  house*, 
villages]  ;  i  n  f  1  a  m  m  a  r  e  ,  'to  set  on  fire,'  either 
from  without  or  from  within,  but  with  bright  flames, 
like  dva<f)\&yi%€Lv  ;  comburere  and  c  r  e  m  a  r  e 
mean  '  to  burn  up,  or  consume  by  fire  ;'  comburere, 
with  a  glowing  heat,  as  the  causative  of  ardere,  like 
fcaratcalew  ;  c  r  e  m  a  r  e  ,  with  bright  flames,  as  the 
causative  of  flac/rare  like  irujbirpavai.  Hence,  mortui 
cremantur  on  a  bright  blazing  funeral  pile  ;  vivi  com- 
buruntur,  Cic.  Fam.  x.  32.  Verr.  i.  38  and  88,  in 
order  to  make  the  torture  of  that  mode  of  dying  felt  the 
more.  (iv.  250.) 

ACCEPTUS,  see  Gratus.  ACCEESEKE,  see  Arcewere. 

ACCIDERE  ;  E  VENIRE  ;  CONTINGERE  ;  OB  VENIRE  ; 
OBTINGEIIE.  Ac  cider  e  and  even  ire  denote  both 


ACCIPERE ACERVUS.  3 

favorable  and  unfavorable  occurrences ;  but  the  acd 
dentia,  unexpected  ones,  overtaking  us  by  surprise  ;  the 
evenientia  were  expected,  foreseen;  contingere, 
obvcnire,  obtingere,  are  generally  confined  to 
fortunate  occurrences.  The  accidentia  are  fortuitous, 
the  evenientia  result  from  foregoing  acts  or  circum 
stances  ;  the  contingentia  are  the  favors  of  Fortune ; 
the  obtingentia  and  obvenientia  are  the  things  that  fall 
to  one's  lot.  Cic.  Fam.  vi.  21.  Timebam,  ne  evenirent, 
quae  acciderunt :  the  word  evenirent  has  a  subjective 
reference  to  his  foresight,  the  word  acciderunt  is  entirely 
objective  ;  the  point  of  view  taken  by  it  being  that  of 
those  who  now  manifest  surprise.  See  also  Tac.  H.  iv. 
19,  and  Sen.  Ep.  119.  Scies  plura  mala  contingere 
nobis  quam  accidere.  (v.  339.) 

ACCIPERE,  see  Sumere. 

ACCIRE,  see  Arcessere. 

ACCUSARE,  see  Arguere. 

ACER  ;  VEHEMENS.  Acer  (co/ciV)  denotes  eagerness 
in  a  good  sense,  as  fire  and  energy,  in  opp.  fofrigidus, 
like  of u? :  but  vehemens  (e^o/ze^o?)  in  a  bad  sense, 
as  heat  and  passion,  in  opp.  to  lenis  ;  Cic.  Or.  ii.  49, 
53,  like  <r</>ofyo?.  (iv.  450.) 

ACERBUS  ;  AMARUS.  A  c  e  r  b  u  s  (from 
means  a  biting  bitterness,  in  opp.  to  mitis,  like  o 
a  m  a  r  u  s,  a  nauseous  bitterness,  in  opp.  to  dulcis,  like 
TUKpos.  Quintal,  xi.  3.  169.  Cic.  Hep.  iii.  8.  Plin. 
H.  N.  xxvii.  9.  Sen.  Ir.  i.  4.  (vi.  4.) 

ACERVUS  ;  CONGERIES  ;  STRUES  ;  CUMULUS.  1 
A  c  e  r  v  u  s  and  congeries  mean  4  heaps  '  of  homo 
geneous  things  collected  and  piled  up  in  layers  ;  a  c  e  r- 
vus  [from  ayetpco^,  like  acopos,  with  arrangement,  and 
mostly  in  a  conical  shape,  but  congeries,  negligently, 
and  altogether  without  regard  to  shape  ;  s  t  r  u  e  s  de 
notes  that  something  new  is  produced,  and  a  determi 
nate  form  given,  serving  a  particular  purpose ;  like 
^rjfjictiv.  Curt.  viii.  T.  11.  Passim  acervos  strues(]UQ 
jLccendebant ;  meaning  by  acervos  i  hea^s  '  or  '  pilesj 


4  -        ACHIVI  —  ACTA. 

by  strucs  '  stacks1  of  wood.  2.  Cumulus  (from 
aK/jirf)  means  strictly,  not  the  heap  itself,  but  the  top, 
by  which  the  heap  is  completed  as  a  whole,  like  the 
key-stone,  by  which  any  thing  first  reaches  its  proper 
and  complete  height,  almost  like  /copu(f)ij ;  and  it  has 
this  meaning  particularly  in  c  u  m  u  1  a  r  e,  which  is  like 
K-opvfovv.  Compare  Liv.  xxii.  59.  Superstantes  cu- 
mulis  cgesorum  corporum,  with  Cannenses  campos  acervi 
Romanorum  corporum  tegunt:  and  xxiii.  5.  Molibus 
ex  humanorum  corporum  strue  faciendis.  (ii.  118.) 

ACHIVI;  ACH^EI;  ACHAIUS  ;  ACIIAICUS  ;  Tuoius  ; 
TROICUS.  1.  Achivi  are  the  Homeric  Greeks,  or 
'Amatol',  Achaei  are  either  the  inhabitants  of  Achaia, 
or,  in  the  poets,  the  Greeks  at  large,  as  contemporaries 
of  the  Romans.  Cic.  Divin.  i.  16.  Cum  Achivi 
coepisscnt  inter  se  strepere.  Compare  this  with  Caecil. 
20.  Quod  cum  sibi  Aclicei  patronum  adoptarant.  2. 
A  c  h  a  i  u  s  is  the  adj.  of  Achivus.  llor.  Od.  i.  15.  87. 
Virg.  JEn.  ii.  462;  but  Achaicus  is  the  adj.  of 
Achseus.  Cic.  Att.  i.  13.  3.  Troius  is  the  more 
select  term,  as  adj.  of  the  old  heroic  and  Homeric  Troja  ; 
Troicus,  the  usual  adj.  of  the  country  Troas,  without 
reference  to  the  Trojan  war.  (v.  306.) 

ACIES;  ACUMEX;  CACUMEN  ;  MUCRO  ;  CUSPIS,  1. 
A  c  i  e  s  is  the  sharpness  of  a  line  adapted  for  cutting  ; 
acumen,  of  a  tip  or  point  adapted  for  sticking.  Fig 
uratively,  the  acics  mentis  is  shown  in  the  keen  sifting 
of  what  is  confused,  in  clear  perception  ;  the  acumen 
mentis  is  the  fathoming  of  that  which  is  deeply  hidden, 
in  subtle  discovery.  2.  Acumen  and  c  acumen 
mean  a  natural  head  or  top  ;  a  c  u  m  e  n,  of  a  cone,  beak, 
and  so  forth  ;  c  a  c  u  m  e  n,  particularly  that  of  a  moun 
tain  :  m  u  c  r  o  and  c  u  s  p  i  s  mean  an  artificial  head, 
for  the  purpose  of  piercing  and  wounding  ;  in  u  c  r  o; 
that  of  a  sword,  dagger,  arid  so  forth  ;  c  u  s  p  i  s,  that  of 
a  spear,  arrow,  etc.,  like  al-^r].  (vi.  5.) 

ACIES,  see  Pugna. 

ACTA,  see  llipa. 


ACTOR ADVENTOR.  5 

ACTOR  ;  COMCEDUS  ;  LUDIO  ;  HISTRIO.  The  generic 
term  actor,  and  the  specific  terms  c  o  m  oe  d  u  s  and 
tragoedus,  denote  the  player,  as  a  respectable  artist ; 
but  1  u  d  i  o,  1  u  d  i  u  s,  the  comedian,  the  player,  who 
makes  acting  his  trade,  with  the  accessory  notion  of 
commonness  ;  lastly,  h  i  s  t  r  i  o,  sometimes  the  actor, 
sometimes  the  comedian,  but  mostly  with  the  accessory 
notion  of  buffoonery  and  boasting.  Cic.  Sext.  54.  Ipse 
ille  maxime  ludius,  non  solum  spectator,  sed  actor  efc 
acroama.  Rose.  Com:  10.  Nemo  ex  pessimo  Jdstrione 
bonum  comoedum  fieri  posse  existimaret.  Ep.  ad  Qu. 
Fr.  i.  a.  E.  Hortor  ut  tanquam  poetse  boni  et  actores 
industrii  solent,  in  extrema  parte  diligentissimus  sis. 
Suet.  Aug.  74,  (v.  334.) 

ACUMEN,  see  Acies. 

ADAMARE,  see  Amare. 

ADESSE  ;  INTERESSE  ;  PR^ESENTEM  ESSE.  1.  A  d  e  s  s  e 
means  to  be  near,  a  person  or  thing ;  but  interesse, 
to  assist  in  a  transaction,  to  take  a  part  in  it.  Cic. 
Verr.  i.  40.  Crimina  ea,  quae  notiora  sunt  his  qui 
adsimt,  quam  nobis  ....  De  illo  riihil  dixit,  in  quo 
interfidt.  2.  A  d  e  s  s  e  denotes  generally  the  presence 
in  a  circle  to  which  we  belong  ;  prsesentern  e  s  s  e, 
absolute,  audible  and  visible  presence.  When  an  ex 
pected  guest  is  within  our  walls,  adest  ;  he  who  is  in  the 
same  room  with  us,  prcesens  est.  (v.  337.) 

ADHUC  ;  HACTENUS  ;  HUCUSQUE.  A  d  h  u  c  refers 
to  time,  up  to  this  moment ;  hactenus  and  h  u- 
o  u  s  q  u  e  have  a  local  reference,  up  to  this  place,  or 
this  point. 

ADTGERE,  see  Coyere.  ADIMERE,  see  Demere. 

ADIPISCI,  see  Invcnire.         ADMIRARI,  see  VererL 

ADMODUM,.see  Perquam.     ADOLERE,  see  Accendeife* 

AUOLESCENS,  see  Piter.        ADORARE,  see  Vereri. 

ADSCENDERE,  see  Scandere.  ADSOLERE,  see  tiolere. 

ADSPECTUS,  ADSPICERE,  see  Videre. 

ADULARI,  see  Assentiri.       ADUNCUS,  see  Curvus. 

ADVEXA,  see  Uxternus.        ADVENTOR,  see  Hospes. 
A*    ADJUVARE,  see  Auxiliam. 


6  ADVERSARIUS  —  ^DIFICIUM. 

ADVERSARIES  ;  HOSTIS  ;  INIMICUS.  1.  A  d  v  e  r 
B  a  r  i  u  s  is  the  generic  term  for  every  opposer,  in  the 
field,  in  politics,  in  a  court  of  judicature,  like  avncndr^. 
Hostis  (from  e^o>)  is  '.the  enemy'  in  the  field,  and 
war,  opp.  to  pa  cat  i  is.  Cic.  Rep.  ii.  3.  Sen.  Q.  N.  vi.  7. 
like  7ToXe/>uo?  ;  i  n  i  m  i  c  u  s,  '  an  enemy  '  in  heart,  opp. 
to  arnicas^  like  efopos.  Cic.  Man.  10.  Pompeius  s&pius 
cum  hoste  conflixit,  quam  quisquam  cum  inimico  concer- 
tavit.  Phil.  xi.  1.  Verr.  i.  15.  Curt.  vii.  10.  Liv. 
xxii.  39.  Nescio  an  infestior  hie  adversarius,  quam 
ille  hostis  maneat,  2.  H  o  s  t  i  1  i  s  and  i  n  i  m  i  c  u  a 
denote  states  of  hatred  become  habitual  qualities  ;  i  n- 
f  e  s  t  u  s  and  i  n  f  e  n  s  u  s  only  as  temporary  states  ; 
infestus  (amo-Tro-crro?  ?)  applies  to  a  quiescent 
state  of  aversion,  like  disaffected,  unkind,  and  thus  it  is 
applied  to  inanimate  things  that  threaten  hostility  ;  i  n- 
f  e  n  s  u  s  (from  TrezV^o?)  denotes  a  passionate  state  of 
mind,  like  enraged,  and  is  therefore  applicable  to  per 
sons  only.  Tac.  Ann.  xv.  28.  Non  infensum,  nedum 
host  Hi  odio  Corbulonis  nomen  habebatur.  Cic.  Verr.  iii. 
24.  Sail.  Cat.  19.  Sen.  N.  Q.  iii.  pr.  Animus  luxuries 
non  adversus  tantum,  sed  et  infestus.  Liv.  ii.  20. 
Tarquinium  wfesto  spiculo  petit ;  Tarquinius  infcnso 
cessit  hosti.  (iv.  393.) 

ADVOCATUS  ;  CAUSIDICUS.  Advocatus  means 
in  the  writers  of  the  silver  age  '  a  counsel '  in  relation 
to  his  services  and  to  his  client,  as  his  friend  and  assis 
tant  ;  c  a  u  s  i  d  i  c  u  s,  in  relation  to  his  station  and  pro 
fession,  often  with  the  contemptuous  accessory  notion 
of  his  being  a  hireling,  (vi.  8.) 

^DES,  see  Templum. 

^BDIFICIUM;  DOMUS;  ^DES;  FAMILIA.  1.  M  d  i- 
ficium  is  the  generic  term  for  buildings  of  all  sorts, 
like  oueoBofjajfjta  ;  d  o  m  u  s,  and  as  d  e  s,  ae  d  i  u  m, 
mean  '  a  dwelling-house  ;'  d  o  m  u  s,  as  the  residence 
and  home  of  a  family;  ae  d  e  s  (o&a>,  afStowra),  as 
composed  of  several  apartments,  lilce  SOJAOI,  Suytara, 
Virg.  G.  ii.  461.  Ingentem  foribus  domus  alta  super- 


^EQUUS.  7 

bis  mane  salutantum  totis  vomit  cedibus  undam.  (vi.  8.) 
2.  D  o  m  u  s  denotes  '  a  family  '  in  the  patriarchal 
sense,  as  a  separate  society,  of  which  the  individuals  are 
mutually  connected  ;  f  a  m  i  1  i  a,  in  a  political  sense,  a9 
part  of  a  gens,  civitas,  or  populus.  (v.  301.) 

^EGER  ;  .^EGROTUS  ;  MORBIDUS  ;  MORBUS  ;  VALE- 
TUDO  ;  INVALETUDO.  1.  M  g  e  r  is  the  generic  term 
for  every  sort  of  illness  and  uneasiness,  whether  mental 
or  physical ;  93  g  r  o  t  u  s  and  m  o  r  b  i  d  u  s  indicate 
bodily  illness :  ae  g  r  o  t  u  s  is  applied  particularly  to 
men  ;  m  o  r  b  i  d  u  s,  to  brutes  :  the  ceger  feels  himself 
ill ;  the  cegrotus  and  morbidas  actually  are  so.  2.  M  o  r- 
b  u  s  and  v  a  1  e  t  u  d  o  denote  an  actual  illness  ;  m  o  r- 
b  u  s,  objectively,  that  which  attacks  men  ;  v  a  1  e  t  u  d  o, 
subjectively,  the  state  of  the  sick,  though  this  distinction 
was  introduced  by  writers  of  the  silver  age  ;  i  n  v  a  1  e- 
t  u  d  o  means  only  an  indisposition,  (iv.  172.) 

JEoiiE,  see  Viz.  ^GRITUDO,  see  Cura. 

/EGROTUS,  see  JEger.          ^EMULATIO,  see  Imitatio. 

,  see  j?Equus.  ^EQUOR,  see  Mare. 
;  PAR  ;  ^QUALIS  ;  PARILIS  ;  COMPAR  ;  IM- 
PAR  ;  DISPAR.  1.  2E  q  u  u  m  (from  et/ceXo?)  is  that 
of  which  its  own  component  parts  are  alike,  in  opp.  to 
varius,  Cic.  Verr.  v.  49;  par  (from  Tret/xw)  is  that 
which  is  like  to  some  other  person  or  thing,  and  stands 
in  the  same  rank  (on  the  same  level)  with  it  or  him,  in 
opp.  to  superior  and  inferior.  Cic.  Brut.  59,  215. 
Orat.  ii.  52,  209.  39,  168.  In  <equo  marte  the  battle 
between  two  parties  is  considered  as  a  whole  ;  in  pari 
marte  the  fortune  of  one  party  is  set  against  that  of  the 
other,  and  declared  to  be  equal  to  it.  2.  P  a  r  denotes 
similarity  with  respect  to  greatness,  power,  and  value, 
or  equality  and  proportion  with  regard  to  number,  like 
&709  ;  8e  q  u  a  1  i  s  refers  to  interior  qualities,  like  oyu-oto?. 
The  par  is  considered  as  in  a  state  of  activity,  or,  at 
least,  as  determined  and  prepared  to  measure  himself 
with  his  match  in  contest ;  the  ceqtialis,  in  a  state  of 
rest,  and  claiming  merely  comparison  and  equality  as  ta 


8  JEQUUS JERAKIUM. 

rank.  The  paria  are  placed  in  opposition  to  each  other,  as 
rivals  in  the  contest  for  pre-eminence  ;  the  wqualid  are 
considered  in  a  friendly  relation  to  each  other,  in  con 
sequence  of  their  common  qualities  and  sympathies. 
Hence  p  a  r  i  t  e  r  means,  in  the  same  degree,  ttra  ; 
re  q  u  a  1  i  t  e  r,  in  the  same  manner,  '6/Wa><?,  oyu-w?. 
Veil.  Pat.  ii.  124.  3^  Par  denotes  quite  like,  p  a  r- 
i  1  i  s,  nearly  like,  as  a  middle  step  between  par. and 
similis.  4.  P  a  r  expresses  equal  to  another,  and  hence 
may  relate  to  only  one  side  ;  c  o  m  p  a  r,  mutually  equal, 
like  finitimi  and  confines,  ey<yv$  and  avveyyvs.  5.  I  m- 
p  a  r  denotes  inequality  as  to  quantity,  either  arithmeti 
cal  inequality  with  regard  to  number  [=  odd],  or  a 
relative  inferiority  as  to  strength ;  d  i  s  p  a  r  refers  to 
quality,  without  distinguishing  on  which  side  of  the 
comparison  the  advantage  lies.  (iv.  77.) 

JSquus ;  PLANUS  ;  CAMPUS.  1.  JEquum  (from 
el'/ceXo?)  denotes  that  which  is  flat,  a  horizontal  flatness, 
in  opposition  to  that  which  rises  or  sinks,  to  superior, 
inferior,  and  acclivis.  Cic.  Fam.  iii.  8.  Orat.  iii.  (3. 
Tac.  Agr.  35.  Hist.  iv.  23  ;  p  1  a  n  u  m  (from  TrXaf) 
denotes  '  evenness,'  in  opp.  to  unevenness,  to  montosus, 
saxosus.  Cic.  Part.  10.  Quintil.  v.  10,  37.  21.  Hence, 
figuratively,  03  q  u  u  m  denotes  *  justice,'  as  injustice  may 
be  considered  as  beginning  when  one  part  is  raised 
above  another  ;  in  the  same  way  'p  1  a  n  u  m  denotes 
clearness  and  distinctness,  where  nothing  rises  to  inter 
rupt  the  view.  2.  .53  q  u  o  r  and  p  1  a  n  i  t  i  e  s  denote 
a  flat  surface  with  regard  to  its  form ;  campus,  with 
regard  to  its  position,  as  low-lands  in  opp.  to  high-landa, 
(iv.  71.) 

yEQUUS  ANIMUS,  see  Satis  habere. 

AER,  see  Anima. 

/EKARIUM  ;  Fiscus.  JE  r  a  r  i  u  m  is  '  the  public 
treasury  ;'  f  i  s  c  u  s  (from  TT/^-O?,  Trfeaicvrj))  '  the  im 
perial  treasury.'  Tac.  Ann.  vi.  2.  Bona  Sejani  ablata 
wrario,  ut  in  fiscum  cogerentur;  tanquam  referret ! 
(vi.  10.) 


JERUMNA AGGER.  9 

NA,  see  Labor.         ^STIMARE,  see  Censere. 

JEsTUARE,  see  Calere.        ^"ETERNUS,  see  Continuus. 

AFFART,  see  Alloqui.         AFFATIM,  see  Satis. 

AFFINIS,  see  Necessarius.  AFFIRMARE,  see  Dicere. 

AGER,  see  Rus  and  Villa. 

AGERE  ;  FACERE  ;  GERERE  ;  OPUS  ;  FACTUM  ;  AGE  ; 
I  NUNC  ;  DEGERE.  1.  Agere  (cuyeiv)  has  an  effect 
that  exists  in  time  only,  like  to  do ;  fa  cere,  an  effect 
that  exists  in  space  also,  as  to  make.  The  acta  are 
past  as  soon  as  the  agens  ceases,  and  remain  invisible  in 
the  memory  ;  the  facia  cannot  properly  be  said  to  exist 
till  the  faciem  ceases.  Quintil.  ii.  18.  The  agens  is 
supposed  to  be  in  a  state  of  activity  of  some  kind  ;  the 
faciem  in  a  state  of  productive  activity.  2.  Agere 
means  '  to  do'  something  for  one's  own  interest ;  g  e  r  e  r  e. 
(ayelpeiv),  for  the  interest  of  another,  to  execute  a  com 
mission.  Cic.  Verr.  i.  38.  Quae  etiamsi  voluntate  Do- 
\ahel\3d  fiebant,  per  istum  tamen  ornnia  gerebantur.  3. 
0  p  u  s  is  the  result  of  facere,  as  the  work,  epyov  ;  f  a  c- 
tum  is  the  result  of  agere,  .as  the  transaction;  res 
g  e  s  t  re  are  deeds  \e.  g.  in  war] ,  Trpd^eis  ;  acta  are 
only  political  enactments.  Cic.  Att.  xiv.  17.  Multa  de 
facto  ac  de  re  gcsta ;  the  former  by  the  exertions  of 
Amatius,  the  latter  by  his  own  wise  and  spirited  ani 
madversions  through  Dolabella.  4.  Age,  a  g  e  d  u  m, 
is  an  earnest  exhortation,  as  '  On,  on  !'  I  n  un  c  is  an 
ironical  exhortation,  as  '  Go  to  !'  5.  Agere  means  to 
be  active,  and  in  the  midst  of  business  ;  d  e  g  e  r  e,  to 
live  somewhere  in  a  state  of  rest,  in  voluntary  or  in 
voluntary  inactivity.  Tac.  Ann.  xv.  74.  Deum  honor 
principi  non  ante  habetur,  quam  agere  inter  homines 
desierit,  compared  with  iv.  54.  Certus  procul  urbe 
degere.  (v.  327.) 

AGERE  FERRE,  see  Vast  are. 

AGGER  ;  VALLUM.  Agger  (from  eVorye/py)  is  a 
single  line,  like  a  dam;  vallum  or  moiuid  (aX/c^)  is 
a  line  which  helps  to  enclose  a  space.  Agger  may 
serve  in  a  warfare  as  the  outwork  of  a  redoubt  [which 


10  AGMEN  —  ALBUS. 

is  protected  by  a  single  line  in  front]  ;  vallum  [ram* 
part]  always  belongs  to  a  fortress,  camp,  or  entrenched 
place. 

AGMEN,  see  Caterva. 

AGRESTIS,  see  Hus. 

Aio,  see  Dicere. 

ALA;  PENNA  ;  PLUM  A  ;  PINNA.  1.  Ala  (from 
e^w,  vehere)  denotes  '  the  wing,'  as  a  joint,  like  Trrepvt;  ; 
p  e  n  n  a  (Trereo-^at),  with  reference  to  its  feathers,  like 
Trrepov.  Plaut.  Poen.  iv.  2.  48.  Mere  alee  pennas  non 
habent.  2.  P  e  n  n  a  denotes  the  larger  and  harder 
feathers  ;  p  1  u  m  a,  the  smaller  and  softer  feathers, 
which  serve  as  a  clothing  to  the  body  of  the  bird,  like 
TT-riKov.  Sen.  Ep.  42.  Meministi,  cum  quendam  affir- 
mares  esse  in  tua  po testate,  dixisse  me  volaticum  esse 
ac  levein,  et  te  non  pedem  ejus  tenere,  sed  pennam. 
Mentitus  sum  ;  pln-ma  tenebatur,  quam  remisit  et  fugit. 
Cic.  N.  D.  ii.  47.  121.  3.  P  e  n  n  a  denotes  the  whole, 
consisting  of  quill  and  feathers  ;  pinna,  the  feather 
only,  in  opposition  to  the  quill,  (v.  204.) 

ALACER,  see  G-audere.  ALA,  see  Armus. 

ALAPA  ;  COLAPHUS.  A 1  a  p  a  (Goth,  lofa,  '  the  flat 
hand,')  denotes  a  blow  with  the  flat  hand  on  the  face, 
as  a  gentle  punishment,  like  a  slap  on  the  cheek,  or  box 
on  .the  ear;  colaphus  (tfoXa</>o?),  a  blow  on  the 
head  with  the  clenched  fist,  betokening  anger  and  rage, 
like  a  cuff,  a  thump,  (vi.  14.) 

ALBUS  ;  CANDIDUS  ;  ALBIDUS.  1.  A 1  b  u  s  (aX^>6?) 
denotes  '  white,'  as  far  as  it  is  in  general  a  negation  of 
all  color,  as  that  which  is  colorless  :  c  a  n  d  i  d  u  s  (from 
fai^o?),  as  being  itself  a  positive  color,  and,  as  such, 
the  purest  arid  brightest,  near  which  all  other  colors 
have  a  shade  of  darkness  and  duskiness,  as  a  fine  bril 
liant  white.  A  1  b  u  s,  opposed  to  ater,  approaches, 
like  \evicbv,  to  yellowish  ;  c  a  n  d  i  d  u  s,  opposed  to 
niger,  approaches,  like  apyov,  to  bluish.  Alba  c  u  t  i  a 
is  the  skin  of  the  sick  arid  dropsical ;  Candida,  that 
of  the  fair  girl.  Figuratively,  a  1  b  o  r  is  the  symbol  of 


ALERE ALITES.  1 1 

good  fortune  and  joy  ;  c  a  n  d  o  r,  of  purity  of  mind  and 
innocence.  2.  A  1  b  u  s  denotes  '  white  ;'  a  1  b  i  d  u  s, 
only  '  whitish.'  (iii.  193.) 

ALERE  ;  NUTRIRE  ;  NUTRICARE.  A  1  e  r  e  (from 
aX^-ft))  denotes  nourishment,  as  conducive  to  develop 
ment  and  growth  ;  'n  u  t  r  i  r  e  and  nutricare,  only 
as  it  prolongs  and  secures  existence.  Or,  a  1  i  m  e  n  t  a 
adjuvant,  nutrimenta  sustentant.  Cic.  N.  D.  ii.  63. 
Neque  all  neque  sustentari.  N  u  t  r  i  r  e  involves  a 
general  notion ;  nutricare  is  usually  applied  more 
particularly  to  brutes,  (ii.  99.) 

ALGERE,  ALGIDUS,  see  Frigere. 

ALIENIGENA,  see  Extemus. 

ALIMENTA  ;  PENUS  ;  GIBUS  ;  ESCA  ;  EDULIA  ;  Ci- 
BARE  ;  PASCERE.  1.  A  1  i  m  e  n  t  a  and  p  e  n  u  s  are 
victuals  in  general,  meat  and  drink  ;  a  1  i  m  e  n  t  a, 
mostly  with  reference  to  the  wants  of  an  individual ; 
p  e  n  u  s,  to  the  wants  of  a  whole  family.  Gibus  and 
e  s  c  a  denote  '  food,'  in  opposition  to  drink.  Cic.  Fin.  i. 
11,  and  ii.  28.  Gibus  (from  76^0),  to  chew),  natural 
food,  as  a  means  of  nourishment ;  e  s  c  a  (from  eSo>), 
i  the  food  '  that  is  artificially  prepared  as  a  dish.  Hence 
c  i  b  u  s  denotes  the  food  of  brutes  also  ;  but  e  s  c  a,  only 
a  bait,  prepared  as  it  were  like  a  dish,  and  set  before 
them.  Cic.  N.  D.  ii.  47.  Animalia  cibum  partim  denti- 
bus  capessunt :  compare  this  with  ii.  23.  Dii  nee  escis 
nee  potionibus  vescuntur.  2.  C  i  b  a  r  i  a  are  the  most 
general  and  usual  sorts  of  food  ;  e  d  u  1  i  a  are  savory 
and  select  sorts  of  food.  Suet.  Tib.  46.  Comites  nun- 
quam  salario,  cibariis  tantum  sustentavit ;  compare  with 
Gal.  40.  Pro  eduliis  certum  statumque  exigebatur. 
3.  C  i  b  a  r  e  means  to  feed  with  one's  hand,  as  nurses, 
etc.;  pascere  (from  TraoW^at),  only  to  give  out 
food,  as  a  feeder  or  master.  Suet.  Tib.  72.  Draconem 
manu  sua  cibaturus  ;  compare  with  Vesp.  18.  Sineret 
ge  plebeculam  pascere.  (v.  192.) 

ALIQUANDO,  see  Nonnunquam. 

ALITES,  see  Volucres. 


12  ALLOQUI ALTUS. 

ALLOQUI  ;  APPELLARE  ;  AFFARI.  A 1 1  o  q  u  i  do- 
notes  accosting,  as  addressing  the  first  word,  a  saluta 
tion,  and  so  forth,  to  a  person  .with  whom  one  is  not 
unacquainted  ;  appellare  (from  an  old  Gothic  sub 
stantive,  spellan),  when  one  wishes  to  draw  a  person 
into  conversation,  and  direct  to  him  serious,  or,  at  any 
rate,  not  insignificant  words;  a  f  f  a  r  i  denotes  address 
ing  from  the  impulse  of  a  feeling ;  through  peculiar 
friendliness  or  with  solemnity.  Cic.  Cluent.  61.  Quum 
nemo  recipere  tecto,  nemo  audire,  nemo  aMoqui,  nemo 
respicere  vellet :  compare  with  Phil.  xiii.  2.  iSalutabunt 
benigne,  comiter  appellabunt  unumqueraque  nostrum  ; 
and  Brut.  3.  Salutatio  libri,  quo  nie  hie  ajfatus  quasi 
jacentem  excitavit.  (v.  107.) 

ALSUS,  see  Frigere. 

ALTERCATIO,  see  Disceptatio. 

ALTUS  ;  EDITUS  ;  PROCERUS  ;  ARDUUS  ;  CELSUS  ; 
EXCELSUS  ;  SUBLIMIS.  1.  A  1 1  u  s  denotes,  as  a  gen 
eral  expression,  height  or  depth,  as  mathematical  di 
mensions,  in  opp.  to  length  and  breadth,  and,  conse 
quently,  height,  in  opp.  to  humilis;  Cic.  Tusc.  v.  18.  24. 
Orat  57.  N.  D.  ii.  47,  like  v^Xos  ;  e  d  i  t  u  s  denotes 
height,  in  opp.  to  planus,  Tac.  Ann.  xv.  38  :  lastly, 
procerus  denotes  height  or  length  in  reference  to 
growth.  The  altum  has  no  measure  and  no  limits  ; 
the  editiim  has  the  bulk  of  a  hill  ;  the  procerum  has 
the  bulk  of  a  tree,  the  full  stature  of  the  human  figure, 
and  so  forth.  2.  A  1 1  u  s,  e  d  i  t  u  s,  and  procerus, 
demote  height  merely  in  relation  to  space  ;  a  r  d  u  u  s 
means  height,  which  is  at  the  same  time  steep  and  inac 
cessible  ;  thence,  figuratively,  '  difficult,  impossible ;' 
c  e  1  s  u  s,  height,  that  thrusts  itself  out,  and  stretches 
upwards  ;  thence,  figuratively,  '  -proud  ;'  e  x  c  e  1  s  u  s 
and  prsecelsua,  what  overtops  something  that  is 
itself  high,  hence  '  pre-eminent ; '  s  u  b  1  i  m  i  s,  what  is 
on  high  without  touching  the  ground,  soaring  in  .the  air, 
like  /tcTewpo? ;  thence,  figuratively,  '  grand,'  of  an  ele 
vated  nature,  (ii.  99.) 


AM  ANS AMENS.  1 3 

AMANS,  AMATOR,  see  Amicus. 

AMARE,  see  Diligere.      AMARUS,  see  Acerbus. 

AMBIGUUS,  see  Dabius. 

AMBIRE  ;  CIRCUMIRE.  C  i  r  c  u  m  i  r  e  denotes  motion 
m  any  circular  form,  but  on  the  boundaries  of  a  space, 
so  as  to  go  round  it ;  a  m  b  i  r  e  denotes  going  hither  and 
thither  in  zigzag,  or  going  about.  Plin.  Ep.  ii.  9.  Am- 
bio  domos,  stationesque  circumeo  :  and  Cic.  Att.  xiv.  21. 
Antonium  circumire  veteranos,  ut  acta  Ciesaris  sanci- 
rent ;  that  is,  He  made  in  his  canvassing  the  round,  from 
first  to  last ; — stronger  than  ambire,  which  would  only 
express  his  canvassing,  and  addressing  the  veterans  in 
general. 

AMBO,  see  Uterque. 

AMBULARE  ;  SPATIARI  ;  DEAMBULARE  ;  INAMBULARE  ; 
OBAMBULARE.  1.  Ambulare  (from  ambire)  de 
notes  taking  a  walk  as  a  leisurely  motion,  like  going  up 
and  down,  in  opp.  both  to  stare  and  cabare,  and  also  to 
currere  and  talire ;  Plaut.  Bacch.  iv.  8.  56.  Plin.  Ep. 
ix.  36.  Cic.  Fat.  5.  Fin.  v.  17.  Sen.  Ep.  113.  Gell. 
ii.  9.  Sen.  Ir.  ii.  35.  Plin.  H.  N.  x.  38:  spatiari 
denotes  motion  in  open  space,  as  to  walk  out,  in  opp.  to 
the  confinement  which  a  room  imposes.  2.  D  e  a  m  b  u- 
1  a  r  e  denotes  going  up  and  down  till  one  is-  tired  ;  i  n- 
a  m  b  u  1  a  r  e,  within  a  bounded  space  ;  obambulare, 
with  reference  to  a  fixed  object,  along  which  one  walks, 
or  to  a  person  walking  with  us.  (iii.  48.) 

AMENS;  DEMENS  ;  INSANUS;  VESA^US;  EXCORS  ; 
VECORS  ;  FUROR  ;  DELIRIUM  ;  RABIES  ;  CERRITUS  ; 
LYMPIIATUS.  1.  Amentia  shows  itself  negatively 
and  passively  ;  dementia,  positively  and  energetic 
ally.  The  amens  is  without  reason,  and  either  acts  not 
at  all,  or  acts  without  reason,  like  the  idiot,  a^pcov ; 
the  demens,  while  he  fancies  that  he  is  doing  right,  acts 
in  direct  opposition  to  reason,  like  the  madman,  irapd- 
<f>pcov.  Hence,  amehs  metu,  terrore  ;  demens  scelere, 
diseordia,  etc.  2.  I  n  s  a  n  u  s  has  a  privative  ;  v  e- 
9  a  n  u  s,  a  depravative  meaning.  The  insanus  in  his 
B 


14  AMICTUS AMITTERE. 

passion  oversteps  the  measure  and  bounds  of  right,  and 
gives  one  the  impression  of  a  guilty  person  ;  the  vesanus, 
in  his  delusion,  wanders  from  the  right  path,  follows  a 
false  object,  and  gives  one  the  impression  of  an  unfortu 
nate  person.  3.  E  x  c  o  r  s  means  of  weak  understand 
ing  in  general,  without  the  ability  of  reflecting  and 
examining,  in  opp.  to  cordatus  ;  v  e  c  o  r  s  means,  of  a 
perverted  understanding,  without  the  ability  of  reflect 
ing  calmly,  from  the  mind  being  taken  up  with  one  fixed 
idea.  4.  Furor  (fervere)  denotes  mental  irritation, 
ecstasy,  as  raging,  IJLCLVLKOS',  delirium  (X^/oet^),  a 
physical  and  childish  remission  of  the  mental  faculties ; 
rabies  (paftdacreiv,  apa/3o9),  a  half-moral  condition 
of  a  passionate  insanity,  as  frantic,  \va-aa.  The  furi- 
lundus  forgets  the  bounds  of  sense,  the  delirus  babbles 
nonsense,  the  rabidas  will  bite  and  injure  when  he  can. 
5.  Cerritus  and  lymphatus  betoken  frenzy,  as 
a  demoniacal  state,  as  possessed,  cerritus  orceri- 
t  u  s,  by  Ceres,  lymphatus,  by  the  nymphs ;  they 
may  also  be  considered  as  derived  from  /copv^a,  mucus 
narium,  and  from  Xe//-</>o9,  mucus,  as  symbols  of  stupidity. 
(v.  89.) 

AMICTUS,  AMICULUM,  see  Vettis. 

AMICUS  ;  AMANS  ;  AMATOR.  A  m  i  c  u  s  involves 
the  notion  of  reciprocity,  but  means  only  a  sincere  and 
calm  affection,  like  <£/Ao?  ;  a  m  a  n  s  and  a  m  a  t  o  r  de 
note  a  more  glowing  affection,  but  do  not  imply  recipro 
city  ;  a  m  a  n  s  denotes  this  affection  as  a  temporary 
state  ;  a  m  a  t  o  r  as  an  habitual  feeling,  like  epaa-njs. 
Cic.  Verr.  v.  63.  Alba  tune  antiqaissimus  non  solum 
amicus,  verum  etiam  amator.  Tusc.  iv.  12.  Inter 
ebriositatem  et  ebrietatem  interest,  aliudque  est  ama 
tor  em  esse,  aliud  amantem.  (iv.  102.) 

AMICUS,  see  Socius. 

AMITTERE ;  PERDERE ;  JACTURA.  1.  Amittere 
means  to  lose  something,  so  that  it  ceases  to  be  in 
our  possession,  like  aTropakelv,  opp.  to  retinere,  Cic. 
Rep.  v.  i.  S*xt.  47.  Suet.  Tib.  15.  Ter.  Phorm.  iii.  2, 


AMITTERE ANGUSTUS.  15 

22;  perdere  means,  to  lose  something,  so  that  it  is 
destroyed,  and  rendered  useless,  like  StoXeom,  opp.  to 
servare.  Plaut.  Rud.  iv.  4,  120.  Ter.  Ad.  ii.  2,  32. 
Ben.  Contr.  iii.  21. — Tac.  Ann.  ii.  25.  Perdita  classe, 
amissis  armis.  2.  A  m  i  s  s  i  o  is  an  involuntary,  j  a  c- 
t  u  r  a,  a  voluntary,  loss,  which  a  person  undergoes,  a 
sacrifice  that  is  made  to  avoid  a  greater  loss,  as  in  the 
case  of  the  master  of  a  ship,  who  throws  the  freight 
overboard,  to  save  his  ship  and  his  life.  Plin.  Ep.  i.  12. 
Jacturam  gravissimam  feci,  sijactara  dicenda  est  tanti 
viri  amissio.  (iii.  289.) 

AMITTERE,  see  Mittere. 

AMNIS,  see  Fluvius. 

AMOR,  see  Diligere. 

AMPLECTI  ;  COMPLECTI.  A  m  p  1  e  c  t  i  denotes  em 
bracing,  often  with  one  arm  only,  as  a  sign  of  calm  affec 
tion  and  protection  ;  c  o  m  p  1  e  c  t  i,  clasping  and  sur 
rounding  with  both  arms,  as  a  sign  of  passionate  love,  or 
familiar  confidence.  Amplecti  means,  figuratively, 
to  lay  hold  of  something,  in  opp.  to  slighting  and  dis 
daining ;  complect  i,  to  take  fully  in  one's  grasp,  in 
opp.  to  a  half  and  superficial  possession,  (v.  281.) 

AMPLUS,  see  Magnus.  ANCILLA,  see  Servus. 

ANCEPS,  see  Dubius.  ANGUIS,  see  llepere. 

ANGOR,  see  Cura. 

ANGUSTUS;  ARCTUS  ;  DENSUS  ;  SPISSUS.  1.  Au 
gustus  and  a  r  c  t  u  s  relate  to  space  itself,  and  to 
the  proximity  of  its  enclosing  limits  ;  d  e  n  s  u  s  and 
s  p  i  s  s  u  s,  to  things  existing  in  space,  and  to  their 
proximity  to  one  another.  The  angustum  (eyyvo-Tos^) 
is  bounded  only  by  lines,  and  forms  mostly  an  oblong, 
narrow,  opp.  to  lotus,  Cic.  Att.  iv.  29,  like  crrew?  ;  the 
arctum  (from  arcere,  efyyyo))  is  fenced  in  by  lists,  walls, 
or  mounds,  and  forms  mostly  a  square  or  circle,  and  so 
forth,  close,  in  opp.  to  laxus,  Cic.  Orat.  25,  like  arevw- 
7T09.  The  clavus  angustus  can  therefore  never  be  arc- 
tus.  Mel.  iii.  2,  8.  Rhenus  ad  dextram  primo  angustus. 
it  sui  similis,  post  ingens  lacus  Flevo  dicitur  .  .  . 


1  6  ANIMA ANIMA. 

fitque  iterum  arctior,  iterumque  fluvius  emittitur ,  in 
which  passage  the  banks  of  the  Rhine  are  considered 
only  as  lines,  or  as  walls.  8.  D  e  n  s  u  s  (from  aStw?  ? 
or  ^fafjid  ?)  denotes  objects  only  as  pressed  near  to  one 
another,  and  without  any  observable  gaps,  in  opp.  to 
rarus,  like  Sacrv?  and  ^a/xeto?  :  s  p  i  s  s  u  s,  as  pressed 
close  into  one  another,  and  without  any  intervals  be 
tween,  in  opp.  to  soltitirs,  loose,  like  7ru/a>o?  and  o-v%v6$. 
In  d  e  n  s  u  s  the  principal  notion  is,  the  rich  abundance 
of  objects,  which  have  no  need  to  keep  far  apart,  if  they 
are  to  fill  a  wide  space  ;  in  s  p  i  s  s  u  s,  the  want  of 
empty  space,  from  all  the  spaces  between  objects  being 
filled  up,  owing  to  their  being  crowded  together,  (iv. 
431.) 

ANIMA  ;  AER  ;  AURA  ;  SPIRITUS  ;  SUBLIME.  A  n  i- 
m  a  and  a  e  r  denote  '  air '  as  an  element,  like  arfp, 
and  ani  ma  (az^eyu-o?),  in  opp.  to  terra,  mare,  ignis ; 
but  a  e  r,  a  learned  term  (a^,  from  auipa>  ?)  in  opp.  to 
(Ether  ;  aura  and  s  p  i  r  i  t  u  s  denote  '  air '  when  put  in 
motion  ;  aura  (avpa,  from  akcrai,  or  from  deipai),  the 
gently  waving  and  fanning  air  ;  s  p  i  r  i  t  u  s,  the  stream 
ing  and  breath-like  air,  like  Trvev^a ;  lastly,  sublime 
(from  sublevare?),  the  air  that  hovers  over  us,  simply 
in  a  local  relation,  in  opp.  to  humus,  like  pe-rapa-iov, 
fjierecopov.  (v.  92.) 

ANIMA;  ANIMUS;  MENS.  1.  Anima  denotes 
£  the  soul,'  physiologically,  as  the  principle  of  animal 
life,  in  men  and  brutes,  that  ceases  with  the  breath,  like 
tyvx>j :  animus  (a^e/uo?),  psychologically  and  ethic 
ally,  as  the  principle  of  moral  personality,  that  ceases 
with  the  will,  like  Sty-to?.  The  souls  of  the  departed 
also  are  called,  in  a  mythological  point  of  view,  a  n  i  m  ae, 
as  shades  ;  but,  in  a  metaphysical  point  of  view,  a  n  i  m  i, 
as  spirits.  Anima  is  a  part  of  bodily  existence  ;  a  n  i- 
mus,  in  direct  opposition  to  the  body.  Sen.  Ep.  4.  Dif 
ficile  est  ani  mum  perducere  ad  contemtionem  animce : 
and  f)8.  Juveri.  xv.  148.  Principio  indulsit  commnnis 
conditor  illis  tantum  animas,  nobis  ammum  quoque.  2. 


A  NIMAD V  ERTERE ANIMAL.  1 7 

Animus  denotes  also  the  human  soul,  as  including  all 
its  faculties,  and  is  distinguished  from  m  e  n  s  (/ASI^O?, 
liav^dvay),  the  thinking  faculty,  as  a  whole  from  one  of 
its  parts.  Cic.  Rep.  ii.  40.  Ea  quge  latet  in  animis 
hominum,  quseque  pars  animi  mens  vocatur.  Lucr.  iii. 
615. 'iv.  758.  Catull.  65,  3.  Plaut.  Cist.  iii.  1,  6.  As 
in  practical  life  the  energy  of  the  soul  is  displayed  in 
the  faculty  of  volition,  so  animus  itself  stands  for  a 
part  of  the  soul,  namely,  feeling  and  energy  of  will  in 
co-ordinate  relation  to  men  s,  the  intellect  or  under 
standing.  Tac.  H.  i.  84.  Quern  nohis  animnm,  quas 
mentes  imprecentur.  Ter.  Andr.  i.  1.  137.  Mala  mens, 
malus  animus.  And,  lastly,  so  far  as  thought  precedes 
the  will,  and  the  will  itself,  or  determination,  stands  as 
mediator  between  thought  and  action;  in  the  same  way 
as  the  body  is  the  servant  of  the  will,  so  m  e  n  s  is  re 
lated  to  animus,  as  a  whole  to  its  part.  Cic.  Tusc. 
iii.  5.  Mem,  cui  regnum  totius  animi  a  natura  tributum 
est.  Liv.  xxxvii.  45.  (v.  94.) 

ANIMADVERTERE  ;  NOTARE.  Animadvertere 
means,  to  observe  mentally,  and  take  notice  of;  but 
n  o  t  a  r  e,  to  make  distinguishable  by  a  mark.  (vi.  20,) 

ANIMAL;  ANIMANS  ;  BELLUA  ;  BESTIA  ;  PECUS; 
FERA.  1.  Animal  and  a  n  i  m  a  n  s  are  the  animal  as 
a  living  being,  including  man  ;  animal,  with  reference 
to  his  nature,  according  to  which  he  belongs  to  the  class 
of  living  animals,  in  opp.  to  inanimus,  like  %wov  ;  a  n  i- 
m  a  n  s,  with  reference  to  his  state,  as  still  living  and 
breathing,1  in  opp.  to  exanimus;  b  e  1 1  u  a,  b  e  s  t  i  a, 
and  p  e  c  u  s,  as  irrational  beings,  in  opp.  to  man,  and 
b  e  1 1  u  a  and  p  e  c  u  s,  with  intellectual  reference,  as  de 
void  of  reason,  in  peculiar  opp.  to  homo,  Cic.  N.  D.  ii. 
11 ;  b  e  s  t  i  a  and  f  e  r  a,  with  moral  reference,  as  wild, 
and  hostile  to  man.  2.  B  e  1 1  u  a  (from  #\af)  denotes, 
particularly,  a  great  unwieldy  animal,  as  the  elephant, 
whale,  principally  sea-monsters  ;  p  e  c  u  s,  a  domestic 

1  Hence  animalium  cadavera>  not  animantium. 
B*  2 


18  ANNALES ANTIQUUS. 

animal,  particularly  of  the  more  stupid  kinds,  as  a  bu5- 
lock,  sheep,  in  opp.  to  the  wild  ;  b  e  s  t  i  a,  a  destructive 
animal,  particularly  those  that  are  ravenous,  as  the 
tiger,  wolf,  etc.,  in  opp.  to  birds,  Justin,  ii.  14,  like 
^rrjpiov'  f  e  r  a  ((/>??^e9),  a  wild  animal  of  the  wood,  as 
the  stag,  wolf,  tiger,  in  opp.  to  domestic  animals.  Curt. 
ix.  10.  Indi  maritimi  ferarmn  pellibus  tecti  piscibus 
sole  duratis,  et  majorum  quoque  bell  uar  urn,  quos  fluc- 
tus  ejecit,  carne  vescuntur.  And  Tac.  G.  17.  (iv.  201.) 

ANNALES  ;  HISTORIC.  A  n  n  a  1  e  s  means  a  compre 
hensive  historical  work,  principally  and  especially  a  his 
tory  of  former  ages,  composed  from  documents,  like 
Livy  and  Tacitus  ;  historic,  particularly  a  work  on 
the  history  of  the  times  in  which  the  author  himself  haa 
lived,  as  Sallust  and  Tacitus. 

ANTIQUUS  ;  Pmscus  :  YETUS  ;  YETUSTUS  ;  YETER- 
NUS;  PRISTINUS.  1.  Antiquum  and  priscum 
denote  the  age  that  formerly  existed,  and  is  now  no 
more,  in  opp.  to  novum,  like  TraTuuo? ;  v  e  t  u  s  arid 
vetustum  (from  ero?),  what  has  existed  for  a  long 
time,  and  has  no  longer  any  share  in  the  disadvantages 
or  advantages  of  youth,  in  opp.  to  recens,  like  yepw, 
ryepaws,  yepovcnos.  Hence  antiquus  homo  is  a 
man  who  existed  in  ancient  times ;  v  e  t  u  s,  an  old 
man.  Antiqui  scrip  tores  means  the  classics, 
inasmuch  as  the  age  in  which  they  flourished  has  long 
been  past ;  v  e  t  e  r  e  s,  inasmuch  as  they  have  lived 
and  influenced  manhood  for  2000  years.  Cic.  Yerr. 
i.  21.  Yereor  ne  haec  minis  antiqna  et  jam  obsoleta 
videantur :  compare  with  Orat.  i.  37.  Ut  illi  vetus  at- 
que  usitata  exceptio  daretur.  2.  Y  e  t  u  s  refers  only 
to  length  of  time,  and  denotes  age,  sometimes  as  a  sub 
ject  of  praise,  sometimes  as  a  reproach ;  vetustus 
refers  to  the  superiority  of  age,  inasmuch  as  that  which 
is  of  long  standing  is  at  the  same  time  stronger,  more 
worthy  of  honor,  more  approved  of,  than  that  which 
is  new,  in  opp.  to  novicius ;  lastly,  veternus  refers 
to  the  disadvantages  of  age,  inasmuch  as,  after  many 


ANTRUM APERIRE.  19 

years'  use,  a  thing  becomes  worn  out,  or,  through  long 
existence,  weak  and  spiritless.  Moreover,  veternus, 
in  the  writers  of  the  golden  age,  is  only  admitted  as  a 
substantive,  veternum,  as  lethargy  ;  v  e  t  u  s  regu 
larly  supplies  its  place,  and  denotes  more  frequently  the 
weakness  than  the  strength  of  age.  Tac.  Ann.  xi.  14 
and  15.  Veterrimis  Graecorum,  and  vetustissima  Italise 
disciplina.  3.  Antiquus  denotes  age  only  in  rela 
tion  to  time,  as  a  former  age  in  opp.  to  the  present ; 
p  r  i  s  c  u  s  (from  TTO/JO?),  as  a  solemn  word,  with  the 
qualifying  accessory  notion  of  a  former  age  worthy  of 
honor,  and  a  sacred  primitive  age,  like  ap^aio?,  in  opp. 
to  the  fashion  of  the  day.  4.  Antiquus  and  p  r  i  s- 
c  u  s  denote  a  time  long  past ;  p  r  i  s  t  i  n  u  s,  generally, 
denotes  only  a  time  that  is  past,  like  Trporepos.  (iv.  83.) 

ANTRUM,  see  Specus. 

ANUS  ;  VETULA.  Anus  (as  the  fern,  to  senex)  de 
notes  an  old  lady,  with  respect,  and  also  as  a  term  of 
reproach  ;  an  old  woman,  with  reference  to  her  weak 
ness,  credulity,  loquacity,  and  so  forth:  v  e  t  u  1  a,  an 
old  woman,  with  reference  to  her  ugliness  and  disagree- 
ableness.  (iv.  92.) 

APERIRE  ;  PATEFACERE  ;  APERTE  ;  PALAM  ;  MANI 
FESTO  ;  PROPALAM.  1.  A  p  e  r  i  r  e  (from  Treirapelv) 
means  '  to  open '  a  space  that  is  covered  at  top,  and 
therefore  in  a  horizontal  direction,  as,  for  instance,  pits 
and  springs,  and  thereby  to  make  them  visible ;  p  a  t  e- 
f  ace  re,  'to  open'  a  space  whose  sides  are  closed; 
hence,  to  open  in  a  perpendicular  direction,  as,  for  in 
stance,  gates,  roads,  and  fields,  and  thereby  to  make 
them  accessible.  2.  Returare  (from  are^co,  Ger 
man  stopfen)  means,  to  make  accessible  an  opening 
that  has  been  stopped  up;  recludere,  an  opening 
that  has  been  shut  up;  reserare,  an  opening  that 
has  been  barred  up.  3.  A  p  e  r  t  e  means  '  openly/ 
and  without  concealment,  so  that  everybody  can  per 
ceive  and  know,  in  opp.  to  oceulte,  like  favepws ;  p  a- 
l  a  m  (from  planus),  '  openly,'  and  without  hiding  any- 


20  APPARET AQUA. 

thing,  so  that  everybody  can  see  and  hear,  in  opp.  tt 
clam,  like  ava<f)av$6v ;  manifesto,  palpably,  so 
that  one  is  spared  all  inquiry,  all  conjecture,  all  exer 
tion  of  the  senses  and  of  the  mind,  like  Srj\ov.  4.  P  a- 
1  a  m  denotes  that  openness  which  does  not  shun  obser 
vation  ;  pro  pal  am,  that  which  courts  observation. 
Cic.  Orat.  i.  35.  Neque  proposito  argento  neque 
tabulis  et  signis  propalani  collocatis ;  that  is,  to  every 
body's  admiration  :  compare  with  Pis.  86.  Mensis  pa- 
lam  propositis ;  that  is,  without  fear  and  constraint. 
(v.  291.) 

APPARET  ;  EMINET.  A  p  p  a  r  e  t  means  what  is 
visible  to  him  who  observes  ;  e  m  i  n  e  t,  what  forces 
itself  upon  observation,  and  attracts  the  eye.  Sen.  Ir. 
i.  1.  Apparent  alii  affectus,  hie  (scil.  iras)  eminet. 
(vi.  23.) 

APPARET,  see  Constat. 

APPELLARE,  see  Alloqid  and  Nominare. 

APTUS,  see  Idoneus. 

AQUA;  UNDA  ;  FLUCTUS  ;  FLUENTUM.  1.  Aqua 
(from  jhiceavbs)  denotes  water  materially  as  an  element, 
in  opp.  to  terra  ;  u  n  d  a  (from  vebrj,  wet),  as  a  flowing, 
continually  moving  element,  in  opp.,  as  it  were,  to  solum; 
1  y  m  p  h  a  Qtefufxxi)  is  merely  a  poetical  synonyme  of 
aqua,  with  the  accessory  notion  of  clearness  and  bright- 
ness,  to  which  the  similar  sound  of  the  adjective  Urn- 
pidus,  though  not  derived  from  it,  gave  occasion.  2. 
U  n  d  a  stands  in  the  middle,  between  aqua  and  fliictus, 
as  aura  does  between  aer  and  vetitus.  For  u  n  d  a  de 
notes,  like  wave,  that  which  apparently  moves  itself, 
whereas  f  1  u  c  t  u  s  and  f  1  u  e  n  t  a,  like  billows,  the  water 
moved  by  something  external,  as  storms  and  so  forth  ; 
fluctus,  the  billows  more  in  connection  with  the 
whole,  the  billowy  sea,  whereas  f  1  u  e  n  t  u  m  denotes  a 
single  billow.  It  is  only  the  stormy  sea,  the  boisterous 
stream,  that  urges  on  its  billows,  but  every  piece  of 
water,  that  is  not  entirely  stagnant,  has  its  waves. 
Hence  there  is  a  great  distinction  between  these  two 


AQUOSUS  —  ARCESSERE.  21 

images  in  Cicero,  Mil.  2,  5.  Tempestates  et  procellas 
in  illis  duntaxat  fluctibns  concionum  semper  putavi 
Miloni  esse  subeundas  ;  that  is,  in  the  tumultuously  agi 
tated  assemblies :  and  Plane.  6,  15.  Si  campus  atque 
illae  undce  comitiorum,  ut  mare  profundum  et  immensum, 
pic  effervescunt  quodam  quasi  sestu ;  that  is,  the  lightly 
moving  assemblies.  Sen.  N.  Q.  iii.  10.  Quid  si  ullam 
undam  superesse  mil  eris,  quae  superveniat  tot  fluctibus 
fractis.  Arid  iv.  2.  Nee  mergit  cadens  unda,  sed  plania 
aquis  tradit.  (ii.  10.) 

AQUOSUS,  .see  Udus. 

ARBITRARI,  see  Censere. 

ARCANA  ;  SECRETA  ;  MYSTERIA.  Arcana  denotes 
secrets,  in  a  good  sense,  such  as  are  so  of  themselves, 
and  from  their  own  nature,  and  should  be  spoken  of 
with  awe  ;  thus  a  r  c  a  n  a,  as  a  popular  term,  denotes 
secrets  of  all  sorts  ;  on  the  other  hand,  m  y  s  t  e  r  i  a,  as 
a  learned  term,  denotes  religious  secrets,  like  the  Eleu- 
sinian  mysteries  ;  lastly,  s  e  c  r  e  t  a  denotes  secrets,  in 
the  most  ordinary  sense,  such  as  are  made  so  by  men, 
and  which  seek  concealment  from  some  particular  fear. 
Tac.  Ann.  i.  6.  Sallustius  Crispus  particeps  secretorum 
.  .  .  monuit  Liviam,  ne  arcana  domus  vulgarentur. 
(iv.  429.) 

ARC  ERE  ;  PROHIBERE.  A  r  c  e  r  e  (a^/ce^,  from 
epvKew)  means  to  keep  off  and  bar  the  entry,  in  opp.  to 
admittere,  Plin.  H.  N.  xii.  1  ;  on  the  other  hand,  p  r  o- 
h  i  b  e  r  e  means  to  keep  at  a  distance,  and  prevent  the 
approach,  in  opp.  to  adhibere.  The  arcens  makes  de 
fensive  opposition,  like  the  resistens,  and  protects  the 
threatened  ;  but  the  prohibens  acts  on  the  offensive,  like 
the  propulsans,  and  retaliates  hostility  on  the  assailant. 
(iv.  430.) 

ARCESSERE  ;  ACCIRE  ;  EVOCARE  ;  ACCERSERE.  1. 
Arcessere  and  accersere  denote,  in  the  most 
general  sense,  merely,  to  send  for  ;  a  c  c  i  r  e  supposes  a 
co-ordinate  relation  in  those  that  are  sent  for,  as,  tc 
invite ;  evocare,  a  subordinate  relation,  as,  to  sum- 


ARCTUS ARGUERE. 


mon.  The  arcessens  asks,  the  aceiem  entreats,  the 
evocans  commands,  a  person  to  make  his  appearance. 
Cic.  Att.  v.  1.  Tu  invita  mulieres,  ego  acciiero  puero's  : 
compare  with  Dejot.  5.  Venit  vel  rogatus  ut  araicus, 
vel  arcessitus  ut  socius,  vel  evocatus  ut  qui  senatui  pa- 
rere  didicisset.  Or,  Liv.  x.  19.  Collegia  auxilium,  quod 
acciendum  ultro  fuerit,  with  xliv.  31.  Uvocati  literis 
imperatoris.  And  xxix.  11.  .ZEbutia  accita  ad  Sulpi- 
ciam  venit ;  and  12.  Ut  Hispalam  libertinam  arcesseret 
ad  sese.  2.  Arcessere  (from  cedere)  means,  orig 
inally,  to  order  to  approach  ;  on  the  other  hand,  a  c  c  e  r- 
s.ere  (from  tncalpei),  to  come  quickly,  or,  to  make 
haste ;  but  both  words  have  been  confounded  with  each 
other,  from  similarity  of  sound,  (iii.  283.) 

ARCTUS,  see  Augustus. 

ARDERE  ;  FLAGRARE.  A  r  d  e  r  e  (from  epei&eiv) 
means  to  be  in  a  visible  glowing  heat,  like  a$beiv ;  on 
the  other  hand,  f lagrar e,  to  be  in  bright  flames,  like 
(fiXeyea^ai.  Hence,  metaphorically,  a  r  d  e  r  e  is  applied 
to  a  secret  passion;  flagrare,  to  a  passion  that 
bursts  forth.  Cic.  Or.  iii.  2,  8.  Non  vidit  Crassust/?a- 
grantem  bello  Italiam,  non  ardentem  invidia  senat'um. 
(iv.  21.) 

ARDUUS  ;  DIFFICILIS.  A  r  d  u  u  s  (from  0/0^09) 
means  difficult  to  ascend,  in  opp.  to  pi-onus ;  on  the 
other  hand,  d  if  fie  ills  means  difficult  to  execute,  in 
opp.  to  facilis.  A  r  d  u  u  s  involves  a  stronger  notion 
of  difficulty,  and  denotes  the  difficult  when  it  borders  on 
the  impossible.  Plin.  Ep.  iv.  17.  Est  enim  res  difficilis 
ardua.  Tac.  Hist.  ii.  76.  -ZEstimare  debent,  an  quod 
inchoatur,  reipublicse  utile,  ipsis  gloriosum,  ant  promptum 
effectu,  aut  certe  non  arduum  sit.  Cic.  Verr.  i.  51. 
Cum  sibi  omnes  ad  ilium  allegationea  dfficiles,  omnes 
Stditos  arduos,  ac  psene  interclusos,  vidererit.  (ii.  105.) 

ARDUUS,  see  Alias. 

ARENA,  see  Sabulo. 

ARGUERE  ;  INCUSARE  ;  CULPARE  ;  CRIMINARI  ;  INSI- 
MULARE  ;  DEFERRE  ;  ACCUSARE.  A  r  g  u  e  r  e  (from 


ARID  US ARTIFEX.  23 

is  the  most  general  expression  for  any  imputa 
tion  of  supposed  or  actual  guilt,  whether  in  a  court  of 
justice  or  not,  as  to  tax  or  charge  with  ;  i  n  c  u  s  a  r  e, 
and  the  less  frequent  term  c  u  1  p  a  r  e,  denote  only  a 
complaint  made  out  of  a  court  of  justice  ;  c  r  i  m  i  n  a  r  i, 
an  accusation  with  hostile  or  evil  intention,  in  a  calum 
nious  spirit;  in  si  mulare,  in  an  undeserved  or  slan 
derous  manner,  through  suspicion;  deferre,  to  im 
peach  before  a  judge ;  accusare,  to  impeach  in  a 
criminal  court.  Cic.  Lig,  4,  10.  Arguis  fatentem. 
Non  est  satis.  Accusas  eum.  (ik  1G3.) 

ARIDUS  ;  TORRIDUS  ;  Siccus.  A  r  i  d  u  s  and  t  o  r  r  i- 
d  u  s  denote  an  internal  want  of  moisture ;  but  things 
that  are  arida  (from  areo)  have  lost  their  moisture  from 
a  heat  acting  within,  like  a£o?,  in  opp.  to  humidus. 
Plin.  Pan.  30,  4  ;  on  the  other  hand,  torrida  (from 
referee)),  from  a  heat  penetrating  from  without,  in  opp.  to 
uvidus,  like  crK\7jp6$  ;  —  s  i  c  c  u  s  denotes  dryness  that 
is  only  external,  confined  to  the  surface,  in  opp.  to  ma- 
didus,  like  f??/?o9.  Plin.  H.  N.  xii.  12.  Ne  sint  fragilia 
et  arida  potius  quam  sicca  folia.  And  xv.  29.  Cato 
docuit  vinum  fieri  ex  nigra  myrta  siccaia  usque  in  ari- 
ditatem  in  umbra.  Colum.  vii.  4.  (vi.  244.) 

ARISTA,  see  Culmus. 

ARMENTUM,  see  Pecus. 

.  ARMUS  ;  HUMERUS  ;  ALA  ;  AXILLA.  A  r  m  u  s  (ra- 
mus  ?)  is  the  highest  part  of  the  upper  arm  in  men  ; 
the  fore-leg  in  beasts ;  the  shoulder-blade,  as  part  of 
the  whole  body,  distinguished  from  scapula,  as  part  of 
the  skeleton,  like  co/xo? ;  h  u  m  e  r  u  s,  the  flat  surface, 
which  in  the  human  body  is  over  the  upper  arm,  the 
shoulder,  like  ernw/i/s ;  a  1  a  and  axilla,  the  cavity 
which  is  under  the  upper  arm,  the  arm- pit,  like  f^acr^aXr). 
Ovid,  Met.  xii.  396.  Ex  humeris  medios  coma  depende- 
bat  in  armos.  And  x.  599.  xiv.  304.  Plin.  H.  N.  xi. 
43.  (iv.  27.) 

ARROGANTIA,  see  Superlia.  ARTES,  see  Literce. 

ARTIFEX,  see  Faber.  ARTUS,  see  Membrum. 


24  ARUNDO ASTTJTUS. 

ARUNDO,  see  Cidmus.       ARVUM,  see  Villa. 

ASCIA  ;  SECURIS.  A  s  c  i  a  is  the  carpenter's  axo, 
to  split  wood  ;  s  e  c  u  r  i  s,  the  butcher's  cleaver,  to  cut 
meat. 

ASPER,  see  Iforridus. 

ASPERNARI,  see  Spernere. 

ASSENTIRI  ;    ASSENTARI  ;    BLANDIRI  ;    ADULARI.       1. 

A  s  s  e  n  t  i  r  i  means  to  assent  from  conviction,  in  opp.  to 
dissentire ;  but  assentari,  to  express  assent,  whether 
from  conviction  or  from  hypocrisy,  in  opp.  to  adversari. 
Veil.  P.  ii.  48.  Cic.  Rose.  Am.  16,  99.  Plant.  Most.  i. 
3,  100.  Arnph.  ii.  2,  70.  2.  Assentari  denotes 
the  flattery  which  shuns  contradicting  a  person,  like 
^KJOTreveLv  ;  b  1  a  n  d  i  r  i  (yu-eXSetz/) ,  that  which  says  what 
is  agreeable  to  another,  like  dpecrtceveiv  ;  a  d  u  1  a  r  i 
(from  SouXo?),  that  which  would  please  at  the -expense 
of  self-degradation,  like  Kokatcevew.  The  assentans,  as 
a  flatterer,  would,  by  surrendering  his  right  to  an  inde 
pendent  opinion  ;  the  bland  lens,  by  complaisance  and 
visible  signs  of  affection  ;  the  adulans,  by  self-degrada 
tion,  and  signs  of  an  unworthy  subserviency,  gain  the 
favor  of  another.  Assentatio,  or  the  art  of  the  as- 
senter,  has  its  origin  in  cowardice  or  weakness  ;  b  1  a  n- 
ditiee,  or  fair-speaking,  in  the  endeavor  to  bo  amiable, 
arid,  at  worst,  in  self-interest ;  a  d  u  1  a  t  i  o,  or  flattery, 
and  servility,  /coX-a/cela,  in  a  degrading,  slavish,  spaniel- 
like  spirit.  Sen.  Ir.  in. -8.  Magis  adhuc  proderunt sub- 
missi  et  human!  et  dulces,  non  tamen  usque  in  adula- 
tionem;  nam  iracuridos  niinia  assentatio  offendit.  Erit 
certe  amicus  ....  cui  non  magis  tutum  erat  blandin 
quam  maledicere.  And  ii.  28.  Saepe  adtdatio,  dum 
Uanditur,  offendit.  (ii.  174.) 

AssEVERARE,'see  IHcere..          ASSES,  see  Axes. 

ASSIDUITAS,  see  Opera. 

A  STRUM,  see  'Sidus.         ASSEQUI,  see  Invenire. 

ASTUTUS;  CALLIDUS;  YAFER;  VERSUTUS.  As  tutus 
or  in  old  Latin  astus  (from  a/c?j,  acuere),  and  c  al 
ii  d  us,  denote  cunning,  more  in  an  intellectual  sense, 


ATER ATROX.  25 

as  a  mark  of  cleverness  ;  a  s  t  u  t  u  s,  indeed,  acutenesa 
in  the  invention  and  execution  of  a  secret  project, 
synonymous  with  solers  ;  but  c  a  1 1  i  d  u  s  (from  /caXXo?) , 
sharp-sightedness  in  judging  of  a  complicated  question 
of  conduct,  or  worldly  wisdom,  as  the  consequence  of  a 
knowledge  of  mankind,  and  of  intercourse  with  the 
world,  synonymous  with  rerum  peritus,  as  judicious, 
and,  in  its  degenerate  signification,  crafty,  like  /cep&a- 
Xeo? ;  on  the  other  hand,  v  a  f  e  r  and  versutus  de 
note  cunning  in  a  moral  sense,  as  a  mark  of  dishonesty, 
and,  indeed,  vafer  (u</>?7),  adroitness  in  introducing 
tricks,  particularly  in  judicial  affairs,  as  the  tricks  of  a 
lawyer,  like  Travovpyos ;  versutus  (ttpruro?) ,  ver 
satility  in  dissimulation,  and  in  the  art  of  getting  out  of 
a  scrape  by  some  means  or  other ;  in  opp.  to  simplex, 
Cic.  Fin.  iv.  25,  like  o-rpotyaios.  Piin.  Ep.  vii.  6.  Juvenia 
ingeniosus,  sed  parum  callidus.  Cic.  Brut.  48.  Calli- 
dus,  et  in  capiendo  adversario  versutus.  (iii.  220.) 

ATER  ;  NIGER  ;  PULLUS.  1.  A  t  e  r  (a^o?)  de 
notes  black,  as  a  negation  of  color,  in  opp.  to  alb  us ; 
whereas  niger  (irvvyoeis)  denotes  black,  as  being 
itself  a  color,  and  indeed  the  darkest,  in  opp.  to  can- 
didus.  The  atrum  makes  only  a  dismal  and  dark  im 
pression  ;  but  the  nigrum^  a  positive,  and  imposing  and 
beautiful  impression,  as  Hor.  Carm.  i.  82,  11.  Lycum 
niaris  oculis,  mgroqae  crine  decorum.  Tac.  G.  43. 
Nigra  scuta,  tincta  corpora ;  atras  ad  proelia  noctes 
legunt.  (iii.  194.)  2.  A  t  e  r  and  niger  denote  a 
deep  dark  black  ;  whereas  p  u  1 1  u  s  only  swarthy, 
with  reference  to  the  affinity  of  the  dark  color  to  dirt, 
(iii.  207.) 

ATQUE,  see  Et. 

ATROX  ;  TRUX  ;  TRUCULENTUS  ;  DIRTJS  ;  S^E-VUS  ; 
TORVTJS.  1.  Atrox,  trux,  and  truculent  us, 
(from  TpTjxys,  rapd^ai),  denote  that  which  has  an  ex 
terior  exciting  fear ;  that  which  makes  an  impression  of 
terror  on  the  fancy,  and  eye,  and  ear  ;  a  t  r  o  x,  indeed, 
as  a  property  of  things,  but  trux  and  truculentug 
c 


26  ATTONITUS ATJDIRE. 

as  properties  of  persons  ;  whereas  d  i  r  u  s  and  s  ae  v  u  8 
mean  that  which  is  really  an  object  of  fear,  and  threatens 
danger;  d  i  r  u  s,  indeed  (from  Seo?),  according  to  its 
own  nature,  as  a  property  of  things,  means  dreadful, 
£ewo9  ;  but  s  %  v  u  s  (from  at,  heu  !)  according  to  the 
character  of  the  person,  as  a  property  of  living  beings, 
means  blood-thirsty,  cruel,  cuVo?.  Plin.  Pan.  53.  Atro- 
cissima  effigies  scevissimi  domini.  Mela  ii.  7.  Ionium 
pelagus  .  .  .  atrox,  scevum  ;  that  is,  looking  dangerous, 
and  often  enough  also  bringing  misfortune.  2.  T  r  u  x 
denotes  dreadfulness  of  look,  of  the  voice,  and  so  forth, 
in  the  tragic  or  heroic  sense,  as  a  mark  of  a  wild  dispo 
sition  or  of  a  cruel  purpose  ;  but  truculentus,  in 
the  ordinary  and  comic  sense,  as  a  mark  of  ill-humor  or 
trivial  passion  ;  the  slave  in  Plautus  is  truculentus  ;  the 
wrathful  Achilles  is  trux.  Sometimes,  however,  trucu- 
lentior  and  truculentissimus  serve  as  the  comparative 
and  superlative  of  trux.  3.  Trux  and  truculentus 
v  u  1  t  u  s  is  a  terrific,  angry  look,  like  rpa%vs  ;  t  o  r- 
v  u  s,  merely  a  stern,  sharp,  and  wild  look,  as  -ropov, 
or  ravpfj&bv  /3\e7T€iv.  Plin.  H.  N.  xi.  54.  Contuitu 
quoque  multiformes  ;  truces,  torvi,  flagrantes.  Quintil. 
vi.  1.  43.  (i.  40.) 

ATTONITUS  ;  STDPENS.  A  1 1  o  n  i  t  u  s,  thunder 
struck,  denotes  a  momentary,  s  t  u  p  e  n  s  (rafaiv)  a 
petrified,  a  lasting  condition.  Curt.  viii.  2,  3.  Attoniti9 
et  stupentibus  similes.  Flor.  ii.  12.  (vi.  31.) 

AUDERE  ;  CONARI  ;  MOLIBI.  A  u  d  e  r  e  denotes  an 
enterprise  with  reference  to  its  danger,  and  the  courage 
of  him  who  undertakes  it,  whereas  c  o  n  a  r  i  (from  in- 
cohare),  with  reference  to  the  importance  of  the  enter 
prise,  and  the  energy  of  him  who  undertakes  it ;  lastly, 
m  o  1  i  r  i,  with  reference  to  the  difficulty  of  the  enter 
prise,  and  the  exertion  required  of  him  who  undertakes 
it.  (iii.  295.) 

AUDENTLA,  AUDACIA,  S66  Fl&'S. 

AUDIRE  ;  AUSCULTARE.  A  u  d  i  r  e  (from  ausis, 
auris,  ova?)  means  to  hear,  a/coue^,  as  a  mere  passive 


AUFERRE AUSTERUS.  27 

sensation,  like  olfacere  ;  on  the  other  hand,  a  u  s  c  u  1- 
t  a  r  e  (from  auricula),  to  hearken,  a/cpoacr^ai,,  that  is, 
to  wish  to  hear,  and  to  hear  attentively,  whether  secretly 
or  openly,  by  an  act  of  the  will,  like  odorari.  Ter. 
And.  iv.  5,  45.  JEsch.  Pater,  obsecro,  auscidta.  Mic. 
JEschine,  aadivi  omnia.  Cato  ap.  Gell.  i.  15.  Pacuv. 
ap.  Cic.  Div.  i.  57.  (iii.  293.) 

AUFERRE,  see  De-mere. 

AUGUUIA  ;  AUSPICIA  ;  PRODIGIA  ;  OSTENTA  ;  POR- 
TENTA  ;  MONSTRA  ;  OMIXA.  A  u  g  u  r  i  a  and  a  u  s- 
p  i  c  i  a  are  appearances  in  the  ordinary  course  of  na 
ture,  which  for  the  most  part  possess  a  meaning  for 
those  only  who  are  skilful  in  the  interpretation  of  signs ; 
a  u  g  u  r  i  a  (from  augur,  avydfav)  for  the  members  of 
the  college  of  augurs,  who  are  skilled  in  such  things ; 
a  u  s  p  i  c  i  a,  for  the  magistrates,  who  have  the  right  to 
take  auspices :  whereas  prodigia,  ostenta,  por- 
t  e  n  t  a,  m  o  n  s  t  r  a,  are  appearances  out  of  the  ordi 
nary  course  of  nature,  which  strike  the  common  people, 
and  only  receive  a  more  exact  interpretation  from  the 
soothsayer  :  lastly,  o  m  i  n  a  (oStytara,  oaaai)  are  signs 
which  any  person,  to  whom  they  occur,  can  interpret 
for  himself,  without  assistance.  The  primary  notion  in 
p  r  o  d  i  g  i  u  m  is,  that  the  appearance  is  replete  with 
meaning,  and  pregnant  with  consequences  ;  in  o  s  t  e  n- 
t  u  m,  that  it  excites  wonder,  and  is  great  in  its  nature  : 
in  p  o'r  t  e  n  t  u  m,  that  it  excites  terror,  arid  threatens 
danger  ;  inmonstrum,  that  it  is  unnatural  and  ugly. 
(v.  178.) 

AURA,  see  Anima. 

AUSCULTARE,  see  Audire. 

AUSPICIA,  see  Auguria. 

AUSTERUS  ;  SEVERUS  ;  DIFFICILIS  ;  MOROSUS  ;  TE- 
TRICUS.  1.  Austerus  (aucrr^o?,  from  avai)  de 
notes  gravity  as  an  intellectual,  s  e  v  e  r  u  s  (611/77/009)  a3 
a  moral  quality.  The  ait  sterns  in  opp.  to  jucundus, 
Plin.  H.  N.  xxxiv.  8.  xxxv.  11,  is  an  enemy  to  jocu 
larity  and  frivolity,  and  seeks  in  science,  learning,  and 


28  AUTUMARE AUXILIUM. 

social  intercourse,  always  that  which  is  serious  and  real, 
at  the  risk  of  passing  for  dull ;  the  severus,  in  opp.  to 
luxuriosus,  Quiritil.  xi.  3,  74,  is  rigid,  hates  all  disso 
luteness  and  laxity  of  principle,  and  exacts  from  himself 
and  others  self-control  and  energy  of  character,  at  the 
risk  of  passing  for  harsh.  The  stoic,  as  a  philosopher,  is 
austerus,  as  a  man,  severus.  2.  Austerus  and  s  e- 
v  e  r  u  s  involve  no  blame  ;  whereas  difficilis,  m  o- 
r  o  s  u  s,  and  t  e  t  r  i  c  u  s,  denote  an  excess  or  degene 
racy  of  rigor.  The  difficilis  understands  not  the  art  of 
easy  and  agreeable  converse,  from  hypochondria  and 
temperament ;  the  morosus  (from  mos)  is  scrupulous, 
and  wishes  everything  to  be  done  according  to  rule, 
from  scrupulosity  and  want  of  tolerance  ;  the  tetricus 
(redupl.  of  trux,  rpaxys)  is  stiff  and  constrained,  from 
pedantry  arid  want  of  temper,  (iii.  232.) 

AUTUMARE,  see  Censere. 

AUXILIUM  ;  OPEM  FERRE  ;  OPITULARI  ;  JUVARE  ; 
ADJUVARE.  1.  Auxilium,  opem  ferre,  and 
opitulari,  suppose  a  person  in  a  strait,  whom  one 
would  rescue  from  necessity  arid  danger,  in  opp.  to  de- 
serere,  destituere,  and  so  forth ;  the  auxilium  ferens  is 
to  be  considered  as  an  ally,  who  makes  himself  subser 
vient  to  the  personal  safety,  or  to  the  interest  of  him 
who  is  in  a  strait ;  the  opem  ferens,  as  a  benefactor, 
who  employs  his  power  and  strength  for  the  benefit  of 
the  weak ;  whereas  j  u  v  a  r  e  and  a  d  j  u  v  a  r  e  (tao-^at) 
suppose  only  a  person  striving  to  do  something,  which 
he  may  be  enabled  to  do  better  and  quicker  by  help,  in 
opp.  to  impedire,  Cic.  Verr.  i.  6.  Ter.  Heaut.  v.  2,  39. 
Matres  solent  esse  filiis  in  peccato  adjutnces,  auxilio  in 
paterna  injuria.  When  in  Liv.  ii.  6,  Tarquin  entreats 
the  Veientes,  jfe/reft£  opem,  adjuvarent,  he  is  first  con 
sidered  as  exulans,  then  as  regnum  repetiturus.  2. 
Opem  and  auxiliumferre  derive  their  emphasis 
fr:m  the  noun,  to  bring  help,  and  nothing  else  ;  whereas 
opitulari,  and  the  poetical  word,  a  u  x  i  1  i  a  r  i, 
derive  their  emphasis  from  their  verbal  form,  and  mean 
to  bring  help,  and  not  to  refuse,  (v.  70.) 


AVE BONI CONSULERE.  29 

AVE  ;  SALVE  ;  VALE.  A  v  e  (from  e£)  is  a  saluta 
tion  used  at  meeting  and  at  parting,  like  xalpe ;  whereas 
s  a  1  v  e  is  used  at  meeting  only,  vale  at  parting,  like 
eppcocro.  Suet.  Galb.  4.  Ut  liberti  mane  salvere,  vespere 
valere  sibi  siriguli  dicerent.  (i.  28.) 

AVES,  see  Volucres. 

AVIDUS,  see  Velle. 

AXES  ;  PLANC^E ;  TABULAE.  Axes  or  asses, 
and  p  1  a  n  c  ae,  are  unwrought  boards,  as  they  come 
from  the  saw,  and  asses  as  a  usual  term,  p  1  a  n  c  98 
as  a  technical  term  ;  whereas  t  a  b  u  1  33  are  boards  that 
have  been  made  smooth  by  the  plane,  to  serve  the  pur 
poses  of  luxury,  (vi.  34.) 

AXILLA,  see  Armus. 

B. 

BALBUS  ;  BL^ISUS.  B  a  1  b  u  s  (from  balare)  de 
notes  stammering  as  an  habitual  quality,  whereas 
B  1  ae  s  u  s,  as  a  temporary  condition,  (iii.  79.) 

BACULUS,  see  Fmtis.    '     BAJULARE,  see  Ferre. 

BARDIIS,  see  Stupidus.      BASIUM,  see  Osoulum. 

BAUBARI,  see  Latrare.      BEATUS,  see  Felix. 

BELLUA,  see  Animal.         BENE  MORATUS,  see  Bonus. 

BENEVOLENTIA,  see  Stadium. 

BENIGNUS,  see  LARGUS. 

BESTIA,  see  Animal. 

BIBERE  ;  POTARE.  B  i  b  e  r  e  (reduplic.  of  bua) 
means  to  drink  like  a  human  being,  TTLVGLV  ;  whereas 
p  o  t  a  r  e  (from  TTOTO?)  to  drink  like  a  beast,  and,  me 
taphorically,  to  tipple,  (TTrav.  Sen.  Ep.  122.  Inter 
nudos  Inbuilt,  imo  potant.  Plaut.  Cure.  i.  1,  88. 
Agite,  bibite,  festivae  fores,  potate,  fite  mihi  volentes 
propitiae.  (1.  149.) 

BIFARIAM,  see  Duplex.      BILIS,  see  Fel. 

BLJSSUS,  see  Balbus.         BLANDIRI,  see  Assentiri. 

BLATIRE,  BLATERARE,  see  G-arrire. 

BONI  CONSULERE,  see  Satis  habere. 
c* 


30  BONUS BRUTUS. 

BONUS  ;  BENE  MORATUS  ;  PROBUS  ;  FRUGI  ;  HONES- 
TUS  ;  SANCTUS.  1.  Bonus,  bene  moratus,  pro- 
bus,  and  frugi,  denote  a  low  degree  of  morality,  in 
•which  a  man  keeps  himself  free  from  blame  and  punish 
ment,  hatred  and  contempt: — bonus  (anciently  duo- 
nus,  Svvafuii),  in  the  popular  sense,  in  which  benevo 
lence  and  goodness  of  heart  constitute  the  principal  part 
of  morality,  in  opp.  to  ntalus,  like  ayc&os  ;  bene  m  o- 
r  a  t  u  s,  in  a  more  philosophical  sense,  as  an  acquired 
character,  in  which,  before  all  things,  self-control,  con 
scientiousness,  and  freedom  from  common  selfishness  are 
cultivated,  like  evrpoTros ;  probus  (Trpavs),  so  far  as 
a  man  injures  no  one,  nor  does  what  is  unjust,  as  a  wor 
thy,  upright,  just  man;  frugi,  so  far  as  a  man,  by 
discretion,  conscientiousness,  and  diligence,  qualifies 
himself  to  be  useful  in  practical  life,  in  opp.  to  nequam, 
like  xpricnbs.  Quintil.  vi.  4, 11.  Non  est  altercaridi  ars 
.  .  .  res  animi  jacentis  et  mollis  supra  modum  frontis, 
fallitque  plerumque  quod  probitas  vocatur,  quoe  est  ini- 
becillitas.  Die.  Dejot.  10.  Fruyi  hominem  dici  non 
multum  laudis  habet  in  rege.  Quintil.  i.  6,  29.  2. 
Whereas  honestus  and  s  a  n  c  t  u  s  denote  a  higher 
degree  of  morality,  which,  from  higher  motives,  rises 
above  the  standard  of  ordinary  men,  and  what  is  called 
social  morality  ;  honestus,  as  an  honorable  and  chi 
valrous  spirit  and  demeanor,  derived  from  a  principle  of 
honor  and  distinction,  in  opp.  to  titrpis  ;  s  a  n  c  t  u  s,  aa 
a  saintly  and  holy  spirit,  derived  from  a  principle  of 
piety,  (v.  347.) 

BRACHIUM,  see  Ulna. 

BREVIS  ;  CURTUS.     B  r  e  v  i  s  (/3pa^u?)  means  short 
by  nature  ;  whereas   c  u  r  t  u  s   (tfayoro?,  from 
means  shortened. 

BRUTUS,  see  Stupidu*. 


CABALLUS CALICO.  31 

C. 

CABALLUS,  see  Equus. 

CACHINNARI,  see  Ridere. 

CACUMEN,  see  Acies. 

CADAVER  ;  CORPUS.  Cadaver  denotes  the  dead 
body  as  a  mere  material  substance,  like  carcass ;  but 
corpus  as  the  remains  of  personality,  like  corpse,  and 
is  always  used  when  the  dead  body  is  spoken  of  with 
feeling,  (vi.  45.) 

CADERE,  see  Labi.  CREDERE,  see  Verberare. 

CJERIMOXIA,  see  Consuetude.  C^ISAR,  see  Primus. 

C^ESARIES,  see  Crinis. 

CJETERI  ;  RELIQUI.  C  ae  t  e  r  i  (comparat.  from  eVet) 
denotes  others,  as  in  direct  opposition  to  those  first  men 
tioned,  like  ol  a\\oi, ;  whereas  reliqui,  the  rest,  as 
merely  the  remainder  that  complete  the  whole,  like  ol 
\oi7rol.  Cic.  Brut.  2,  6.  Si  viveret  Hortensius,  catera 
fortasse  desideraret  una  cum  reliqms  bonis  civibus ; 
hunc  aut  praetor  cceteros,  aut  cum  paucis  sustineret  do- 
lorem.  (i.  183.) 

CALAMITAS,  see  Infortunium. 

CALAMUS,  see  Oulmus. 

CALCULUS,  see  Saxum. 

CALERE  ;  FERVERE  ;  T^STUARE  ;  CALEFACERE ;  Fo- 
VERE.  1.  C  a  1  e  r  e  and  f  e  r  v  e  r  e  denote,  objectively, 
warmth  by  itself,  and,  indeed,  c  al  i  d  us  (/cr}\ew  Trvp'i), 
in  opp.  to  frigidas,  a  moderate  degree  of  warmth,  but 
f  e  r  v  i  d  u  s,  in  opp.  to  gelidus,  a  degree  of  warmth  on 
the  point  of  boiling,  heat ;  whereas  8e  s  t  u  a  r  e  (from 
at^ft)),  subjectively,  the  feeling  of  heat,  in  opp.  to  al~ 
gere.  (iii.  89.)  2.  Gale  facer  e  means  to  make 
wravm,  in  a  purely  physical  sense,  without  any  accessory 
notion;  whereas  fovere  (from  a0au<w),  with  refer 
ence  to  the  genial  sensation,  or  salutary  effect  of  the 
warmth,  (vi.  48.) 

CALIGO,  see  Obscurum. 


02  CALIX CANERE. 

CALIX,  see  Pocuium. 

CALLIDUS,  see  Astutus  and  Sapiens. 

CALLIS,  see  Iter. 

CAMPUS,  see  JEquum  and  Villa. 

CANDELA  ;  LUCERNA.  Candela  is  a  candle, 
which  can  be  carried  about  like  a,  torch,  as  Xa/^vra?, 
•whereas  1  u  c  e  r  n  a  can  only  be  considered  as  a  burning 
light  on  a  table,  like  Xu^o?.  (vi.  50.) 

CANDIDUS,  see  Albus. 

CANERE  ;  CANTARE  ;  PSALLERE  ;  CANTTCUM  ;  CAN 
TILENA  ;  CARMEN  ;  POEMA  ;  POETA  ;  VATES.  1.  C  a- 
n  e  r  e  (from  Kava-^elv)  means,  in  the  most  general 
sense,  to  make  music,  voce,  tibiis,  fidibus,  like  /ie\7re«/; 
c  a  n  t  a  r  e,  with  vocal  music,  like  aelSew  ;  p  s  a  1 1  e  r  e, 
with  instrumental  music,  and  indeed  with  string-instru 
ments,  like  yJrahXeiv.  2.  C  a  n  t  i  c  a  and  c  an  t  i  1  e  nae 
are  only  songs  adapted  for  singing,  in  which,  as  in  popu 
lar  ballads,  the  words  and  melodies  are  inseparable,  and 
serve  to  excite  mirth  and  pleasure,  in  opp.  to  speech, 
and  that  which  is  spoken  ;  and,  indeed,  c  a  n  t  i  c  u  m 
means  a  favorite  piece,  still  in  vogue  ;  c  a  n  t  i  1  e  n  a,  a 
piece  which,  being  generally  known,  has  lost  .the  charm 
of  novelty,  and  is  classed  with  old  songs  ;  whereas  c  a  r- 
m  i  n  a  and  p  o  e  m  a  t  a  are  poems  which  may  be  sung, 
but  the  words  of  which  claim  value  as  a  work  of  art, 
and  serve  religion  or  music  as  an  art,  in  opp.  to  prose 
and  real  truth  ;  c  a  r  m  i  n  a,  indeed,  were  originally 
religious  hymns,  eVeo&u,  and,  in  a  wider  sense,  poems 
of  another  sort,  mostly,  however,  minor  poems,  and  of  a 
lyrical  sort,  like  <pSat ;  but  p  o  e  m  a  t  a  are  the  products 
of  cultivated  art,  and  extensive  poems,,  mostly  of  the 
epic  or  tragic  sort,  like  Troujfiara.  The  carmen  (/capo), 
update)  is  the  fruit  of  natural,  but  the  poema  of  calm 
and  self-conscious  inspiration.  3.  P  o  e  t  a  is  a  techni 
cal  expression,  and  denotes  a  poet  only  as  an  artist ; 
v  a  t  e  s  (?}%6T?7?)  is  an  old  Latin  and  religious  expres 
sion,  and  denotes  a  poet  as  a  sacred  person.  Tac.  Dial. 
9.  (v.  99.) 


CANNA  —  CARO.  33 

CANNA,  see  Oulmus.  CANTARE,  see  Canere. 

CANTERIUS,  see  JEquus. 

CANTICUM,  CANTILENA,  see  Canere. 

CAPER  ;  HTRCUS  ;  HCEDUS.  Caper  (/cavr/jo?)  is 
the  general  name  for  a  he-goat,  and  that  which  is  used 
in  natural  history,  rpdyos  ;  h  i  r  c  u  s  (from  x^p)  is  an 
old  full-grown  he-goat,  ^t/mpo?  ?  whereas  h  ae  d  u  s, 
h  oe  d  u  s  (^0/^09),  a  kid,  epifyos.  (v.  336.) 

CAPERE,  see  Sumere. 

CAPILLUS,  see  Crinis. 

CARCER,  see  Custodia. 

CARERE  ;  EGERE  ;  INDIGERE.  1.  Car  ere  (from 
iceipeiv)  relates  to  a  desirable  possession,  in  opp.  to 
habere,  Cic.  Tusc.  i.  36  ;  whereas  e  g  e  r  e  and  i  n  d  i- 
g  e  r  e,  to  a  necessary  and  indispensable  possession,  in 
opp.  to  abundare,  Lucil.  Fr.  Sat.  viii.  Senec.  Vit. 
B.  7.  Voluptate  virtus  ssepe  caret,  nunquam  indiget. 
Epist.  9.  Sapiens  eget  nulla  re  ;  egere  enim  necessitatia 
est.  Cic.  Ep.  ad.  Qu.  Er.  i.  3,  2.  Nunc  commisi,  ut 
me  vivo  careres,  vivo  me  aliis  indicjeres.  2.  E  g  e  r  e 
(from  %aft),  ^alvco  a^v)  denotes,  objectively,  the  state 
of  need,  in  opp.  to  uti,  Cato  ap.  Gell.  xiii.  23  ;  i  n  d  i- 
g  e  r  e,  subjectively,  the  galling  sense  of  need,  and 
eager  longing  to  satisfy  it.  (iii.  113.) 

CARITAS,  see  Diligere. 

CARMEN,  see  Canere. 

CARO  ;  PULPA  ;  VISCERA  ;  EXTA  ;  INTESTINA  ;  ILIA. 
1.  C  a  r  o  means  flesh  in  its  general  sense,  as  a  material 
substance,  in  opp.  to  fat,  nerves,  muscles,  and  so  forth  ; 
p  u  1  p  a,  especially,  eatable  and  savory  flesh,  in  opp. 
to  bones ;  viscera,  all  flesh,  and  every  fleshy  sub 
stance  between  the  skin  and  the  bones.  2.  Viscera, 
in  a  narrower  sense,  means  generally,  the  inner  parts 
of  the  body  ;  whereas  e  x  t  a  means  the  inner  parts  of 
the  upper  part  of  the  body,  as  the  heart,  lungs,  and  so 
forth  ;  intestina,  interanea,  and  ilia,  the  inner 
parts  of  the  lower  part  of  the  body,  namely,  the  en 
trails  ;  and  indeed  i  n  t  e  s  t  i  n  a,  and,  in  the  age  after 
3 


34  CASSIS  —  CASU. 

Augustus,  i  ri  t  e  r  a  n  e  a,  meant  the  guts  as  digestive 
organs  ;  ilia,  all  that  is  contained  in  the  lower  part  of 
the  body,  and  particularly  those  parts  that  are  service 
able.  (V.  145.) 

CASSIS;  GALEA  ;  Cimo.  Cassis,  cassida 
(from  ATOTTO),  is  a  helmet  of  metal ;  g  a  1  e  a  (ryaXeij), 
a  helmet  of  skin,  and  properly  of  the  skin  of  a  weasel ; 
c  u  d  o  (icevS-ow),  a  helmet  of  an  indefinite  shape.  Tac. 
G.  6.  Faucis  loricae ;  vix  uni  alterive  cassis  aut  galea. 

CASSIS,  see  Mete. 

CASTIGATIO,  see  Vindicta. 

CASTUS  ;  PUDICUS  ;  PUDENS  ;  PODIBUNDUS.  1.  C  a  s- 
t  u  s  (from  Kcfeapos*)  denotes  chastity  as  a  natural  qual 
ity  of  the  soul,  as  pure  and  innocent ;  whereas  p  u  d  i- 
c  u  s,  as  a  moral  sentiment,  as  bashful  and  modest.  2. 
Pudicus,  pudicitia,  denote  natural  shame,  aver 
sion  to  be  exposed  to  the  gaze  of  others,  and  its  fruit, 
chaste  sentiment,  merely  in  its  sexual  relation,  like 
bashfulness  ;  whereas  pudens,  pudor,  denote  shame 
in  a  general  sense,  or  an  aversion  to  be  exposed  to  the 
observation  of  others,  and  to  their  contempt,  as  a  sense 
of  honor.  Cic.  Catil.  ii.  11,  25.  Ex  hac  parte  pudor 
pugnat,  illinc  petulantia  ;  hinc  pudicitia,  illinc  stuprum. 
3.  Pudicus  and  pudens  denote  shame  as  an  ha 
bitual  feeling  ;  p  u  d  i  b  u  n  d  u  s  as  a  temporary  state 
of  the  sense  of  shame,  when  excited,  (iii.  199.) 

CASU  ;  FORTE  ;  FORTUITO  ;  FORTASSE  ;  FORSITAN  ; 
HAUD  scio  AN.  Casu,  forte,  and  f  or  tui  to,  de 
note  a  casualty,  and  indeed,  c  a  s  u,  in  opp.  to  consulto, 
av/jifielBijKOTws ;  forte,  without  particular  stress  on 
the  casualty,  rv^ov  ;  fortuito,  fortuitu,  emphat 
ically,  by  mere  chance,  in  opp.  to  causa,  CLTTO  TIT^T;?; 
whereas  f  o  r  t  a  s  s  e,  f  o  r  s  i  t  a  n,  and  hand  scio  an, 
denote  possibility,  and  indeed  f  o  r  t  a  s  s  e,  f  o  r  t  a  s  s  i  s, 
with  an  emphatic  perception  and  affirmation  of  the  pos 
sibility,  as  approaching  to  probability,  and  are  in  con 
struction  with  the  indicative,  to-w?  ;  for  si  tan,  for- 
i  a  n,  with  merely  an  occasional  perception  of  the  possi- 


CASUS  -  CATERVA.  35 


bility,  and  are  in  construction  with  a  conjunctive, 
av\  baud  scio  an,  with  a  modest  denial  of  one's 
own  certainty  ;  consequently,  h  a  u  d  scio  an  is  an 
euphemistic  limitation  of  the  assertion.  Fortasse 
verum  est,  and  forsitan  verum  sit,  mean, 
perhaps  it  is  true,  perhaps  not  ;  but  haud  scio  -an 
verum  sit  means,  I  think  it  true,  but  I  will  not  affirm 
it  as  certain,  (v.  294.) 

CASUS  ;  FORS  ;  FORTUNA  ;  FORS  FORTUNA  ;  FATUM. 
1.  Casus  denotes  chance  as  an  inanimate  natural 
agent,  which  is  not  the  consequence  of  human  calcula 
tion,  or  of  known  causes,  like  av^opd  ;  whereas  f  o  r  s 
denotes  the  same  chance  as  a  sort  of  mythological  being, 
which,  without  aim  or  butt,  to  sport  as  it  were  with  mor 
tals,  and  baffle  their  calculations,  influences  human  af 
fairs,  like  TV^T).  2.  F  o  r  s,  as  a  mythological  being,  is 
this  chance  considered  as  blind  fortune  ;  whereas  F  o  r- 
t  u  n  a  is  fortune,  not  considered  as  blind,  and  without 
aim,  but  as  taking  a  part  in  the  course  of  human  affairs 
from  personal  favor  or  disaffection  ;  lastly,  for  s  for- 
tuna  means  a  lucky  chance,  dya^^  rvxn-  3.  All 
these  beings  form  an  opposition  against  the  D  i  i  and 
F  a  t  u  m,  which  do  not  bring  about  or  prevent  events 
from  caprice  or  arbitrary  will,  but  according  to  higher 
laws  ;  and  the  gods,  indeed,  according  to  the  intelligible 
laws  of  morality,  according  to  merit  and  worth,  right 
and  equity  ;  f  a  t  u  m,  according  to  the  mysterious  laws 
by  which  the  universe  is  eternally  governed,  like  el/jiap- 
fievrj,  polpa.  Tac.  Hist.  iv.  26.  Quod  in  pace  for*  seu 
natura,  tuucfatum  et  ira  deorum  vocabatur.  (295.) 

CATENA,  see  Vincula. 

CATERVA  ;  COHORS  ;  AGMEN  ;  GREX  ;  GLOBUS  , 
TURBA.  Caterva,  cohors,  and  a  g  m  e  n,  denote 
an  assembled  multitude  in  regular  order,  and  c  a  t  e  r  v  a, 
as  a  limited  whole,  according  to  a  sort  of  military  ar 
rangement  ;  c  o  h  o  r  s,  as  respecting  and  observing  the 
leadership  of  a  commanding  officer  ;  a  g  m  e  n,  as  a 
solemn  procession  ;  whereas  turba,  grex,  and  g  1  o- 


36  CATUS CELARE. 

bus,  denote  a  multitude  assembled  in  no  regular  order , 
g  r  e  x,  without  form  or  order  ;  t  u  r  b  a,  with  positive 
disorder  and  confusion  ;  g  1  o  b  u  s,  a  thronging  mass  of 
people,  which,  from  each  person  pressing  towards  the 
centre,  assumes  a  circular  form.  (v.  861.) 

CATUS,  see  Sapiens. 

CAUPONA,  see  Deversorium. 

CAUSIDICUS,  see  Advocatus. 

CAUTES,  see  Saxum. 

CAVERN  A,  see  Specus.       CAVILLATOR,  see  Lepidus. 

CELARE  ;  OCCTJLERE  ;  OCCULTARE  ;  CLAM  ;  ABDEKE  ; 
CONDERE  ;  ABSCONDERE  ;  RECONDERE.  1.  C  e  1  a  r  e 
has  an  abstract  or  intellectual  reference  to  its  object, 
like  Keifeeiv.,  in  opp.  to  fateri,  and  so  forth  ;  synony 
mously  with  r  e  t  i  c  e  r  e,  Liv.  xxiv.  5.  Curt.  vi.  9  ; 
whereas  occulere,  occultare,  have  a  concrete 
and  material  reference  to  their  object,  like  Kpimreiv,  in  opp. 
to  aperire,  svnonymously  with  obtegere;  Cic.  Ac  ad. 
iv.  19.  N."D.  ii.  20.  Fin.  i.  9,  30.  Att.  v.  15:  the 
celanda  remain  secret,  unless  they  happen  to  be  disco 
vered  ;  but  the  occultanda  would  be  exposed  to  sight, 
unless  particular  circumspection  and  precaution  were 
used.  2.  In  the  same  manner  clam  and  c  1  a  n  c  u- 
1  u  m  denote  secretly,  in  opp.  iopalam,  Cic.  Rose.  Am.  8 ; 
whereas  o  c  c  u  1 1  e,  in  opp.  to  aperte,  Cic.  Rull.  i.  1. 
3.  Occulere  denotes  any  concealment;  occult- 
are,  a  careful  or  very  anxious  concealment,- and  on  this 
account  finds  no  place  in  negative  propositions,  or  as 
seldom,  for  example,  as  redolere.  4.  Occultare 
means  to  prevent  anything  being  seen,  by  keeping  it 
covered ;  whereas  abdere,  condere,  and  a  b  s  c  o  n- 
d  e  r  e,  by  removing  the  thing  itself;  abdere  (o,7ro- 
by  laying  it  aside,  and  putting  it  away,  like 
condere  (Kcncfeelvai) ,  by  depositing 
it  in  a  proper  place  of  safety,  like  KaTanpvirTeiv ;  r  e- 
condere,  by  hiding  it  carefully  and  thoroughly ; 
abscondere,  by  putting  it  away,  and  preserving  it, 
(iv.  45.) 


CELEBER  -  CENSERE.  37 


OELEBBR;  INCLYTUS  ;  CLARUS  ;  ILLUSTRTS; 
C  e  1  e  b  e  r  (from  /cXeo?)  and  i  n  c  1  y  t  u  s  (from 
denote  eelebritj?",  as  general  expressions,  chiefly  as  be 
longing  to  things,  and  seldom  as  belonging  to  persons, 
except  in  poetry  ;  c  1  a  r  u  s,  i  1  1  u  s  t  r  i  s,  and  n  o  b  i  1  i  s, 
with  an  especial  political  reference  ;  c  1  a  r  u  s  (7^^X77^09) 
means  renowned  for  eminent  services  to  one's  country  ; 
i  1  1  u  s  t  r  i  s  (from  ava\evao-a>)  renowned  for  rank  and 
virtue  ;  n  o  b  i  1  i  s  (from  novisse)  belonging  to  a  family 
whose  members  have  already  been  invested  with  the 
honors  of  the  state. 

CELEBRARB,  see  Scepe.       CELER,  see  Citus. 

CELER,  see  Navigmm.        CELSUS,  see  Altu*. 

CENSERE;  JUDICARE;  ARBITRARI  ;  -^STIMARE; 
'OPINARI  ;  PUTARE  ;  RERI  ;  AUTUMARE  ;  EXISTIMARE  ; 
CREDERE.  1.  Censer  e,  judicare,  arbitral-  i, 
SB  s  t  i  in  a  r  e,  denote  passing  judgment  with  competent 
authority,  derived  from  a  call  to  the  office  of  judge  ; 
c  e  n  s  e  r  e,  as  possessing  the  authority  of  a  censor,  or 
of  a  senator  giving  his  vote  ;  j  u  d  i  c  a  r  e,  as  possessing 
that  of  a  judge  passing  sentence  ;  a  r  b  i  t  r  a  r  i,  as  pos 
sessing  that  of  an  arbitrator  ;  se  s  t  i  m  a  r  e  (atV^eo-^at), 
as  that  of  a  taxer,  making  a  valuation  ;  whereas,  o  p  i- 
nari,  putare,  reri,  and  autumare,  denote  pass 
ing  judgment  under  the  form  of  a  private  opinion,  with 
a  purely  subjective  signification  ;  opinari  (OTT/?)  as  a 
mere  sentiment  and  conjecture,  in  opp.  to  a  clear  con 
viction  and  knowledge.  Cic.  Orat.  i.  23.  Mur.  80.  Tusc 
iv.  7.  Rose.  Am.  10;  putare,  as  one  who  casts  up  an 
account;  reri  as  a  poetical,  and  autumare  as  'an 
antiquated  term.  2.  M  s  t  i  in  a  r  e  denotes  passing 
judgment  under  the  form  of  the  political  function  of  an 
actual  taxer,  to  estimate  anything  exactly,  or  according 
to  its  real  value,  or  price  in  money  ;  but  existimare. 
as  a  moral  function,  to  estimate  anything  according  to 
its  worth  or  truth  ;  hence  Cicero  contrasts  exist  imatw, 
not  cestimatio,  as  a  private  opinion,  with  competent 
judgment,  judicio  ;  Cluent.  29.  Verr.  v.  68.  3.  Cen- 


38  CERNERE CITUS. 

sere  denotes  judgment  and  belief,  as  grounded  upon 
one's  own  reflection  and  conviction  ;  e  r  e  d  e  r  e,  as 
grounded  on  the  credit  which  is  given  to  the  testimony 
of  others.  4.  0  p  i  n  o  r,  parenthetically,  implies  mod 
esty,  like  ol/jicu ;  whereas  credo  implies  irony,  like 
fo>?  eoiKev,  sometimes  in  propositions  that  are  self-evi 
dent,  whereby  the  irony  reaches  the  ears  of  those  to 
•whom  the  truth  could  not  be  plainly  spoken  or  repeated, 
or  who  might  be  inclined  to  doubt  it ;  sometimes,  in  ab 
surd  propositions  which  a  man  thinks  fit  to  put  in  the 
mouth  of  another  ;  sometimes,  in  propositions  so  evident 
as  scarcely  to  admit  of  controversy,  (v.  300.) 

CERNERE,  see  Videre.          CERRITUS,  see  Amens. 

CERTARE,  see  Imilatio. 

CESSARE,  see  Vacare  and  Cunctari. 

CHORDA  ;  FIDES.  Chorda  (%o/?S?7)  is  a  single 
string;  f  i  d  e  s  (<j<£^)  in  the  sing,  and  plur.  means  a 
complete  collection  of  strings,  or  a  string-instrument. 

CIBARE,  CIBUS,  see  Alimenta. 

CICATRIX,  see  Vulnus. 

CICUR;  MANSUETUS.  C  i  c  u  r  (redupl.  of  /copl^ofjiat) 
denotes  tameness,  merely  in  a  physical  sense,  and  as  a 
term  in  natural  history,  in  opp.  tofcrus  ;  whereas  m  a  n- 
sue  tus,  in  a  moral  sense  also,  as  implying  a  mild  dis 
position,  in  opp.  to  sccvus.  (iv.  257.) 

CINCINNUB,  see  Crinis.    CIRCULUS,  see  Orbis. 

CIRCUMIRE,  see  Ambire.  CIRCUMVENIRE,  see  Fallere 

CIRRUS,  see  Crinis. 

CITUS  :  CELER  ;  VELOX  ;  PERNIX  ;  PROPERUS  ;  FES 
TINUS.  1.  C  i  t  u  s  and  c  e  1  e  r  denote  swiftness 
merely  as  quick  motion,  in  opp.  to  tardus,  Cic.  Or.  iii 
57.  Sail.  Cat.  15.  Cic.  Fin.  v.  11.  N.  D.  ii.  20.  Rose, 
Com.  11.  Top.  44 ;  v  e  1  o  x  and  p  e  r  n  i  x,  nimbleness. 
as  bodily  strength  and  activity,  in  opp.  to  lentus  ;  p  r  o- 
p  e  r  u  s  and  f  e  s  t  i  n  u  s,  haste,  as  the  will  to  reach  a 
certain  point  in  the  shortest  time,  in  opp.  to  seynis 
Gell.  x.  11.  2.  C  i  t  u  s  denotes  a  swift  and  lively  mo 
tion,  approaching  to  vegetus;  c  e  1  e  r,  an  eager  and 


CIVILITAS COGERE.  39 

impetuous  motion,  approaching  to  rapidus.  3.  P  e  r- 
n  i  c  i  t  a  s  is,  in  general,  dexterity  and  activity  in  all 
bodily  movements,  in  hopping,  climbing,  and  vaulting ; 
but  v  e  1  o  c  i  t  a  s,  especially  in  running,  flying,  and 
swimming,  and  so  forth.  Plant.  Mil.  iii.  1,  36.  Clare 
oculis  video,  pernix  sum  manibus,  pedibus  mobilis.  Virg. 
JEtn.  iv.  180.  Curt.  vii.  7,  53.  Equorum  velocitati  par 
est hominum pernicitas.  4.  Properus,  properare, 
denote  the  haste  which,  from  energy,  sets  out  rapidly  to 
reach  a  certain  point,  in  opp.  to  cessare  ;  whereas  f  e  s- 
tinus,  festinare,  denote  the  haste  which  springs 
from  impatience,  and  borders  upon  precipitation,  (ii. 
144.) 

CIVILITAS,  see  Humanitas.  CIVITAS,  see  Gens. 

CLAM,  see  Celare.  CLAKITAS,  see  G-loria. 

CLARUS,  see  Geleber.  CLAUSTRUM,  see  Sera. 

CLEMENTIA,  see  Mansuetudo. 

CLIVUS,  see  Collis.  CLYPEUS,  see  Scutum. 

CODICILLI,  see  Literal. 

CLANGERE  ;  CLAMARE  ;  VOCIFERARI.  C  1  a  n  g  e  r  e 
is  the  cry  of  animals  and  the  clang  of  instruments,  like 
K\dyyeiv  ;  c  1  a  m  a  r  e  and  v  o  c  i  f  e  r  a  r  i,  the  cry  of 
men  ;  c  1  a  m  a  r  e,  an  utterance  of  the  will,  but  v  o  c  i- 
ferari,  of  passion,  in  anger,  pain,  in  intoxication. 
Rhet.  ad.  Her.  iii.  12.  Acuta  exelamatio  habet  quid- 
dam  illiberale  et  ad  muliebrem  potius  vociferationem, 
quam  ad  virilem  dignitatem  in  dicendo  accommodatum. 
Benec.  Ep.  15.  Virg.  /En.  ii.  310.  Exoritur  elamorqm 
virum  clangorque  tubarum.  (v.  103.) 

CGENUM,  see  Lutum. 

CCEPISSE,  see  Incipere. 

COERCERE  ;  COMPESCERE.  Coercere  denotes  re 
striction,  as  an  act  of  power  and  superior  strength  ; 
whereas  compescere  (from  pedica,  ire^av)  as  an 
act  of  sovereign  authority  and  wisdom,  (iv.  427.) 

CCETIIS,  see  Concilium, 

COGERE  ;  ADIGERE.  C  o  g  e  r  e  (from  co-igere) 
means  by  force  and  power  to  compel  to  something  ;  a  d- 


40  COGITARE COGNITIO. 

i  g  e  r  e,  by  reflection  and  the  suggestion  of  motives  to 
persuade  to  something.  Tac.  Ann.  vi.  27.  Se  ea  ne 
cessitate  ad  preces  cogi,  per  quas  consularium  aliqui 
capessere  provincial  adigerentur.  (vi.  70.) 

COGITARE;  MEDITARI;  COMMEXTARI.  1.  Cogi- 
t  a  r  e  (from  the  Goth,  hugjan)  denotes  the  usual  ac 
tivity  of  the  mind,  which  cannot  exist  without  thinking, 
or  employing  itself  about  something  ;  m  e  d  i  t  a  r  i  (from 
yLte'Secr^at) ,  the  continued  and  intense  activity  of  the 
mind,  which  aims  at  a  definite  result.  Ter.  Heaut.  iii. 
3,  46.  Quid  nunc  facere  cogitas?  Compare  this  with 
Adelph.  v.  6,  8.  Meditor  esse  affabilis.  Cic.  Cat.  i.  9, 
22.  In  Tusc.  iii.  6,  cogitatio  means  little  more  than 
consciousness  ;  whereas  m  e  d  i  t  a  t  i  o  means  specula 
tive  reflection.  2.  M  e  d  i  t  a  r  i  has  an  intensive  mean 
ing,  with  earnestness,  exertion,  and  vivacity :  c  o  m- 
m  e  n  t  a  r  i  (only  in  Cicero)  means  to  reflect  leisurely, 
quietly,  and  profoundly,  (v.  198.) 

COGNATUS,  see  Necessarius. 

COGNITIO  ;  NOTITIA  ;  SCIENTIA  ;  IGNARUS  ;  INSCIUS  ; 
NESCIUS.  1.  Cognitioisan  act  of  the  mind  by 
'which  knowledge  is  acquired,  whereas  n  o  t  i  t  i  a  and 
s  c  i  e  n  t  i  a  denote  a  state  of  the  mind  ;  n  o  t  i  t  i  a,  to 
gether  with  n  o  s  s  e,  denotes  a  state  of  the  merely  re 
ceptive  faculties  of  the  mind,  which  brings  an  external 
appearance  to  consciousness,  and  retains  it  there ; 
whereas  s  c  i  e  n  t  i  a,  together  with  s  c  i  r  e,  involves 
spontaneous  activity,  and  a  perception  of  truth  ;  noti- 
t  i  a  may  be  the  result  of  casual  perception  ;  s  c  i  e  n  t  i  a 
implies  a  thorough  knowledge  of  its  object,  the  result  of 
mental  activity.  Cic.  Sen.  4,  12.  Quanta  notitia  anti- 
quitatis  !  quanta  scientia  juris  Romani !  2.  The  igna- 
rus  is  without  notitia,  the  insciits  without  scientia.  Tac. 
H.  i.  11.  ^Egyptum  provinciam  insciam  legum,  igna- 
ram  magistratuum ;  for  legislation  is  a  science,  and 
must  be  studied  ;  government  an  art,  and  may  be  learnt 
by  practice.  3.  I  n  s  c  i  u  s  denotes  a  person  who  has 
not  learnt  something,  with  blame  ;  n  e  s  c  i  u  s,  who  haa- 


COGNOSCERE COMERE.  41 

accidentally  not  heard  of,  or  experienced  something,  in 
differently.    Cic.  Brut.  83.    Inscium  omnium  rerum  efc 
rudem.     Compare  this  with  Plin.  Ep.  viii.  23,  Absens 
et  irnpendentis  mali  nescius.   (v.  266.) 
•  COGNOSCERE,  see  Inte.lligere.  COHORS,  see  Catena. 

COLAPHUS,  see  Alapa.  COLERE,  see  Vereri. 

COLLIS  ;  CLIVUS  ;  TUMULUS  ;  GRUMUS  ;  C  o  1 1  i  s  and 
c  1  i  v  u  s  denote  a  greater  hill  or  little  mountain  ;  c  o  1 1  i  3 
(from  celsiis)  like  /coX&wo?,  as  an  eminence,  in  opp.  to 
the  plain  beneath,  and  therefore  somewhat  steep  ;  c  1  i- 
v  u  s,  like  ArXtru?,  as  a  sloping  plain,  in  opp.  to  an  hori 
zontal  plain,  and  therefore  only  gradually  ascending ; 
whereas  tumulus  and  g  r  u  m  u  s  mean  only  a  hillock, 
or  great  mound  ;  tumulus,  like  0^09,  means  either 
a  natural  or  artificial  elevation  ;  g  r  u  m  u  s,  only  an  ar 
tificial  elevation,  like  %co/^a.  Colum.  Arbor,  a.  f.  Col- 
lem  autem  et  clivum,  modum  jugeri  continentem  repas- 
tinabis  operis  sexaginta.  Liv.  xxi.  32.  Erigentibus  in 
primos  agmen  clivos,  apparuerunt  imminentes  tumulos 
insidentes  montani.  Hirt.  B.  Hisp.  24.  Ex  grumo  ex- 
celsum  tumulum  capiebat.  (ii.  121.) 

COLLOQUIUM,  see  Sermo.      COLONUS,  see  Incolere. 

COLUBER,  see  Anguis.          COMA,  see  Crinis. 

COMBURERE,  see  Accendere. 

COMERE;  DECORARE  ;  ORNARE.  1.  Come  re  and 
decorare  denote  ornament,  merely  as  an  object  of 
sense,  as  pleasing  the  eye  ;  ornare,  in  a  practical 
sense,  as  at  the  same  time  combining  utility.  2.  C  o- 
m  e  r  e  {fcoor/jieZv)  denotes  ornament  as  something  little 
and  effeminate,  often  with  blame,  like  nitere,  in  opp.  to 
nature,  noble  simplicity,  or  graceful  negligence,  like 
tco/Ji/Aovv,  whereas  decorare  and  ornare,  always 
with  praise,  like  splendere,  as  denoting  affluence  and 
riches ;  decorare  (from  Sltc-if)  in  opp.  to  that  which 
is  ordinary  and  unseemly,  like  /cocr/jLeiv  ;  ornare  (from 
bpivw  ?)  in  opp.  to  that  which  is  paltry  and  incomplete, 
like  ao-Kelv.  3.  Come  re  implies  only  a  change  in 
form,  which  by  arranging  and  polishing  gives  to  the 
D* 


42  COMMISSATIO CONCEDERE. 

whole  a  smart  appearance,  as  in  combing  and  braiding 
the  hair  ;  but  d  e  c  o  r  a  r  e  and  o  r  n  a  r  e  effect  a  mate 
rial  change,  inasmuch  as  by  external  addition  new 
beauty  is  conferred,  as  by  a  diadem,  and  so  forth. 
Quintil.  xii.  10,  47.  Comere  caput  in  gradus  et  annu- 
los  ;  compare  with  Tibull.  iii.  2,  6.  Sertis  decorare  co 
mas  ;  and  Virg.  Eel.  vi.  69.  Apio  crines  ornatus  amaro. 
(iii.  261.) 

COMMISSATIO,  see  Epulce. 

COMITARI  ;  DEDUCERE  ;  PROSEQUI.  C  o  m  i  t  a  r  i 
means  to  accompany  for  one's  own  interest,  atcoXov^eiv ; 
deducere,  from  friendship,  with  officiousness  ;  p  r  o- 
s  e  q  u  i,  from  esteem,  with  respect,  irpoTrefjbTreiv.  (vi. 
73.) 

COMITAS,  see  ffumanifas.     COMITIA,  see  Concilium. 

COMMENTARI,  see  Cogitare.  COMMITTERE,  see  Fidere. 

CoMMODARE ;  MUTUUM  DARE.  Commodare 
means  to  lend  without  formality  and  stipulation,  on  the 
supposition  of  receiving  the  thing  lent  again  when  it  is 
done  with.  M  u  t  u  u  m  d  a  r  e  is  to  grant  a  loan  on  the 
supposition  of  receiving  an  equivalent  when  the  time  of 
the  loan  expires.  Commodatio  is  an  act  of  kind 
ness  ;  mutuum  datio  is  a  matter  of  business,  (iv. 
137.) 

COMMUNICARE,  see  Impertire. 

COMGEDUS,  see  Actor.          COMPAR,  see  JEquus. 

COMPEDES,  see  Vincula.    COMPENDIUM,  see  Lucrum. 

COMPESCERE,  see  Coercere.  COMPLECTI,  see  Amplecti. 

COMPLEMENTUM  ;  SuPPLBMENTUM.  C  o  m  p  1  e  m  e  n- 
tum  serves,  like  a  keystone,  to  make  anything  complete, 
to  crown  the  whole,  whereas  supplementum  serves 
to  fill  up  chasms,  to  supply  omissions. 

CONARI,  see  Audere. 

CONCEDERE  ;  PERMITTERE  ;  CONNIVERE.  C  o  n  c  e- 
d  e  r  e  and  permittere  mean,  to  grant  something 
which  a  man  has  full  right  to  dispose  of;  concedere, 
in  consequence  of  a  request  or.  demand,  in  opp.  to  re- 
Busing,  like  o-vy^copyjcraL ;  permittere,  from  confi- 


CONCESSUM  EST CONCLAVE.  43 

dence  in  a  person,  and  liberality,  in  opp.  to  forbidding, 
like  efaiixiL ;  whereas  i  n  d  u  1  g  e  r  e  and  connivere 
mean  to  grant  something,  which  may  properly  be  for 
bidden  ;  indulge  re  (eVSeXe^et^  ?),  from  evident  for 
bearance  ;  connivere  {Karaveveiv) ,  from  seeming 
oversight. 

CONCESSUM  EST;  LICET:  FAS  EST.  Concessum 
e  s  t  means,  what  is  generally  allowed,  like  efecrrt,  and 
has  a  kindred  signification  with  licet,  licitum  e  s  t, 
which  mean  what  is  allowed  by  human  laws,  whether 
positive,  or  sanctioned  by  custom  and  usage,  like  ^e/u<? 
eVrt;  fas  est  means  what  is  allowed  by  divine  laws, 
whether  the  precepts  of  religion,  or  the  clear  dictates  of 
the  moral  sense,  like  ocribv  eVrt.  (v.  167.) 

CONCILIUM  ;  CONCIO  ;  COMITIA  ;  CCETUS  ;  CONVEN- 
TUS.  1.  Concilium,  concio,  and  c  o  m  i  t  i  a  are 
meetings  summoned  for  fixed  purposes ;  concilium 
(j-vyica\eiv*),  an  assembly  of  noblemen  and  persons  of 
distinction,  of  a  committee,  of  the  senate,  the  individual 
members  of  which  are  summoned  to  deliberate,  like 
avveSpiov  ;  whereas  concio  and  c  o  m  i  t  i  a  mean 
a  meeting  of  the  community,  appointed  by  public 
proclamation,  for  passing  resolutions  or  hearing  them 
proposed  ;  concio  (ciere,  KHAV}  means  any  orderly 
meeting  of  the  community,  whether  of  the  people  or  of 
the  soldiery,  in  any  state  or  camp,  like  crvhXoyos ; 
c  o  m  i  t  i  a  (from  coire)  is  an  historical  term,  confined 
to  a  Roman  meeting  of  the  people,  as  €KK\7)o-la  to  an 
Athenian,  and  a\!a  to  a  Spartan.  2.  C  oe  t  u  s  and 
conventus  are  voluntary  assemblies  ;  c  oe  t  u  s  (from 
coire)  for  any  purpose,  for  merely  social  purposes,  for  a 
conspiracy,  and  so  forth,  like  crwoSo? ;  whereas  con 
ventus,  for  a  serious  purpose,  such  as  the  celebration 
of  a  festival,  the  hearing  of  a  discourse,  and  so  forth, 
like  ofjirjyvpis,  Travrfyvpis.  (v.  108.) 

CONCLAVE,  CUEICULUM.  Conclave  is  the  most 
general  term  for  any  closed  room,  and  especially  a  room 
of  state  ;  cubiculumisa  particular  expression  for  a 
iwelling-room.  (vi.  75.) 


44  CONCORDIA CONSIDERARE. 

CONCORDIA,  see  Otium.     CONCUBINA,  see  Pellex. 

CONDERE,  see  Celare  and  Sepelire. 

CONDITIO  ;  STATUS.  C  o  n  d  i  t  i  o 
ala)  is  a  state  regulated  by  the  will ;  status  is  a 
state  arising  from  connection.  Cic.  Fain.  xii.  23.  Om- 
nem  conditionem  imperil  tui,  statumciue  provinciae  de- 
monstravit  rnihi  Tratorius.  (vi.  76.) 

CONFESTIM,  see  Repente.      CONFTDENTIA,  see  Fides. 

CONFIDERE,  see  Fidere.        CONFINIS,  see  Vicinus. 

CONFISUS  ;  FRETUS.  C  o  n  f  i  s  u  s  means,  subjectively, 
like  securus,  depending  on  something,  and  making  one's 
self  easy,  7re7ro^&>? ;  whereas  f  r  e  t  u  s  ((/^a/cro?,  ferox) 
means,  objectively,  like  tutus,  protected  by  something, 
eppwfAevos.  (i.  20.) 

CONFITERI,  see  Fateri.      CONFLIGERE,  see  Pugnare. 

CONFUTARE,  see  Refutare. 

CONGERIES,  see  Ac&rvm.  CONJTJX,  see  Femina. 

CONNIVERE,  see  Cwicedere. 

CONSANGUINEUS,  see  Necessarius. 

(JONSCENDERE,  see  Scandere. 

CONSEGRARE,  see  Sacrare.  CONSEQUI,  see  Invemre. 

CONJUGIUM  ;  MATRIMONIUM  ;  CONTUBERNIUM  ;  NUP- 
n^E.  C  o  n  j  u  g  i  u  m  and  matrimonium  denote 
the  lasting  connection  between  man  and  wife,  for  the 
purpose  of  living  together  and  bringing  up  their  off 
spring ;  conjugium  is  a  very  general  term  for  a 
mere  natural  regulation,  which  also  takes  place  among 
animals  ;  contubernium  means  the  marriage  con 
nection  between  slaves ;  matrimonium,  the  legal 
marriage  between  freemen  and  citizens,  as  a  respectable 
and  a  political  regulation  ;  whereas  n  u  p  t  i  se  means 
only  the  commencement  of  matrimonium,  the  wedding, 
or  marriage-festival. 

CONSIDERARE  ;  CONTEMPLARI.  Considerare 
(from  KaT&eiv)  denotes  consideration  as  an  act  of  the 
understanding,  endeavoring  to  form  a  judgment ;  c  o  n- 
t  e  in  p  1  a  r  i  (from  tcarcfeafjifieiv*)  an  act  of  feeling, 
which  is  absorbed  in  its  object,  and  surrenders  itself 


CONSORS CONTAMINARE.  45 

entirely  to  the  pleasant  or  unpleasant  feeling  which  its 
object  excites,  (v.  130.) 

CONSORS,  see  Socius. 

CONSPECTUS,  CONSPICERE,  see  Videre. 

CONSTAT  ;  APPARET  ;  ELUCET  ;  LIQUET.  C  o  n  s  t  a  t 
means  a  truth  made  out  and  fixed,  in  opp.  to  a  waver 
ing  and  unsteady  fancy  or  rumor  ;  whereas  a  p  p  a  r  e  t 
e  1  u  c  e  t,  and  1  i  q  u  e  t  denote  what  is  clear  and  evident ; 
a  p  p  a  r  e  t,  under  the  image  of  something  stepping  out 
of  the  back-ground  into  sight ;  e  1  u  c  e  t,  under  the  im 
age  of  a  light  shining  out  of  darkness  ;  1  i  q  u  e  t,  under 
the  image  of  frozen  water  melted,  (vi.  78.) 

CONSTITUERE,  see  Destinare. 

CONSUETUDO  ;  Mos  ;  RITUS  ;  C^ERIMONIA.  Con- 
s  u  e  t  u  d  o  denotes  the  uniform  observance  of  anything 
as  a  custom,  arising  from  itself,  and  having  its  founda 
tion  in  the  inclination  or  convenience  of  an  individual  or 
people,  eSyo? ;  whereas  mos  (modus)  is  the  habitual 
observance  of  anything,  as  a  product  of  reason,  and  of 
the  self-conscious  will,  and  has  its  foundation-  in  moral 
views,  or  the  clear  dictates  of  right,  virtue,  and  deco 
rum,  77^09  ;  lastly,  r  i  t  u  s  denotes  the  hallowed  obser 
vance  of  anything,  either  implanted  by  nature  as  an  in 
stinct,  or  introduced  by  the  gods  as  a  ceremony,  or 
which,  at  any  rate,  cannot  be  traced  to  any  human  ori 
gin.  Consuetudines"  are  merely  factitious,  and 
have  no  moral  worth  ;  mores  are  morally  sanctioned 
by  silent  consent,  as  jura  and  leges  by  formal  de 
cree  ;  r  i  t  u  s  (from  dpfe/nos,  pi^/xo?),  are  natural,  and 
are  hallowed  by  their  primaeval  origin,  and  are  peculiar  to 
the  animal,  (v.  75.)  2.  Ritus  is  a  hallowed  obser 
vance,  as  directed  and  taught  by  the  gods  or  by  nature  ; 
whereas  c  se  r  i  m  o  n  i  a  (/^Seyu.of/a)  is  that  which  ia 
employed  in  the  worship  of  the  gods. 

CONSUEVISSE,  see  Solere.    CONSUMMARE,  see  Finire. 

CONTAGIUM,  see  Lues. 

CONTAMINARE  ;  INQUINARE  ;  POLLUERE.  C  o  n  t  a  m- 
n  a  r  e  (from  contingo,  contagio)  means  defilement  in 


46  CONTEMNERE CONTINUTJS. 

its  pernicious  effect,  as  the  corruption  of  what  is  sound 
and  useful ;  i  n  q  u  i  n  a  r  e  (from  cunire,  or  from  TrtVo?), 
in  its  loathsome  effect,  as  marring  what  is  beautiful,  like 
IJiopvcraeiv  ;•  poll  u  ere  (from  pullus,  TreXXo?),  in  its 
moral  effect,  as  the  desecration  of  what  is  holy  and  pure, 
like  fjLiaiveiv.  Cic.  Caecil.  21,  70.  Judiciis  corruptis  et 
conta minatis ;  compare  with  Coel.  6.  Libidinibus  in- 
quinari ;  and  Rose.  Am.  26,  71.  Noluerunt  in  mare 
deferri,  ne  ipsum  pollueret,  quo  csetera  quse  violata  sunt, 
expiari  putantur.  (ii.  56.) 

CONTEMNERE,  see  Spernere. 

CONTEMPLARI,  see  Considerctre. 

CONTKNDERE,  see  Dicere. 

CONTENTIO,  see  Disceptatio. 

CONTENTUM  ESSE,  see  Satis  liabere. 

CONTINENTIA,  see  Modus.  CONTINGERE,  see  Accidere. 

CONTINUO,  see  Repente. 

CONTINUUS  ;  PERPETUUS  ;  SEMPITERNUS  ;  ^ETERNUS. 

1.  Continuum   means    that  which   hangs  together 
without  break  or  chasm ;  perpetuum,  that  which 
arrives  at  an   end,  without  breaking  off  before.     Suet 
Cres.  76.    Continues  consulatus,  perpetuam  dictaturam. 

2.  Perpetuus,  sempiternus,  and  ge  t  e  r  n  u  s, 
denote  continued  duration  ;    but   perpetuus,  rela 
tively,  with  reference  to  a  definite  end,  that  of  life  for 
example  ;    sempiternus   and    se  t  e  r  n  u  s,    abso 
lutely,  with  reference  to  the   end   of  time  in  general ; 
sempiternus   means,   like   cuSto?,   the    everlasting, 
what  lasts  as  long  as  time  itself,  and  keeps  pace  with 
time  ;  ae  t  e  r  n  u  m  (from  aetas)  like  aitovtov,  the  eter 
nal,  that  which  outlasts  all   time,  and   will  be  measured 
by  ages,  for  Tempus  est  pars  quaedam  ceternit,  itis.    The 
sublime  thought  of  that  which  is  without  beginning  and 
end,  lies  only  in  se  t  e  r  n  u  s,  not  in  sempiternus, 
for  the  latter  word  rather  suggests  the  long  duration 
between  beginning  and  end,  without  noting  that  eternity 
has  neither  beginning  nor  end.     Sempiternus  in 
volves  the  mathematical,  se  t  e  r  n  u  s  the  metaphysical 


CONTRARIUS CORRIGERE.  47 

notion  of  eternity.  Cic.  Orat.  ii.  40, 169.  Barbarorum 
est  in  diem  vivere  ;  nostra  consilia  sempiternum  tern  pus 
spectare  debent ;  compare  with  Fin.  i.  6,  17.  Motum 
atomorum  nullo  a  principio,  sed  ceterno  tempore  intelligi 
con  venire,  (i.  1.) 

CONTRARIUS,  see  Varius. 

CONTROVERSIA,  see  Disceptatio. 

CONTUBERNIUM,  see   Conjugium. 

CONTUMACIA,  see  Pervicacia. 

CONTUMELIA  J     INJURIA  ;     OFFENSIO.        I.     C  0  11 1  U- 

m  e  1  i  a  (from  contemnere)  denotes  a  wrong  done  to  the 
honor  of  another  ;  i  n  j  u  r  i  a,  a  violation  of  another's 
right.  A  blow  is  an  injuria,  so  far  as  it  is  the  infliction 
of  bodily  harm  ;  and  a  contumelia,  so  far  as  it  brings  on 
the  person  who  receives  it,  the  imputation  of  a  cowardly 
or  servile  spirit.  Senec.  Clem.  i.  10.  Contumelias, 
quse  acerbiores  principibus  solent  esse  quarn  injurice. 
Pacuv.  Non.  Patior  facile  injuriam,  si  vacua  est  contu- 
melia.  Ph^dr.  Fab.  v.  3,  5.  Cic.  Quint.  30,  96.  Verr. 
iii.  44.  2.  C  o  n  t  u  m  e  1  i  a  and  i  n  j  u  r  i  a  are  actions, 
whereas  o  f  f  e  n  s  i  o  denotes  a  state,  namely,  the  mor 
tified  feeling  of  the  offended  person,  resentment,  in  opp. 
to  gratia.  Plin.  H.  N.  xix.  1.  Quintil.  iv.  2.  Plin. 
Pan.  18.  (iv.  194.) 

CONVENTUS,  see  Concilium. 

CONVERTERS,  see  Vertere. 

CONVIVIUM,  see  Epulce. 

CONVICIUM,  see  Maledictum. 

COPIA,  see  Occaxio.  COPLE,  see  .Exercitus. 

COPIOSUS,  see  Divitioe.      CORDATUS,  see  Sapiens, 

CORPULENTUS,  see  Pinguis. 

CORPUS,  see  Cadaver. 

CORRIGERE  ;  EMEND  ARE.  Corrigere  means  to 
amend,  after  the  manner  of  a  rigid  schoolmaster  or  dis 
ciplinarian,  who  would  make  the  crooked  straight,  and 
set  the  wrong  right ;  whereas  emendare,  after  the 
manner  of  an  experienced  teacher,  and  sympathizing 
friend,  who  would  -make  what  is  defective  complete. 


48  CORRUMPERE CRINIS. 

Plin.  Pan.  6,  2.  Corrupta  est  diseiplina  castrorum,  ut 
tu  corrector  emendator(\MQ  contingeres;  the  former  by 
strictness,  the  latter  by  wisdom.  Cic.  Mur.  29.  Yeris- 
sime  dixerim,  nulla  in  re  te  (Catonem)  esse  hujusmodi 
ut  corrigendum  potius  quam  leviter  inflectendus  viderere ; 
comp.  with  Plin.  Ep.  i.  10.  Non  castigat  errantes,  sed 
emendat.  (v.  319.) 

CORRUMPERE,  see  Depravare. 

CORUSCARE,  see  Lucere. 

COXA  ;  LATUS  ;  FEMUR.  Coxa  and  coxendix 
(jco^vrj)  mean  the  hip  ;  1  a  t  u  s,  the  part  between  the 
hip  and  shoulder  ;  femur  and  f  e  m  e  n,  the  part  under 
the  hip,  the  thigh,  (vi.  84.) 

CRAPULA,  see  Ebrietas.         CRATER,  see  Pocidum. 

CREARE  ;  GIGNERE  ;  PARERE  ;  GENERARE.  1.  C  r  e 
are  (from  icvpat)  means,  by  one's  own  will  and  creative 
power  to  call  something  out  of  nothing  ;  g  i  g  n  e  r  e 
(fypyrecftot,  <yevea^ai)  by  procreation  or  parturition ; 
g  i  g  n  e  r  e  is  allied  to  generare  only  by  procrea 
tion,  and  to  parere  (jreTrapelv,  irelpeLii)^  only  by 
parturition.  2.  G  i  g  n  e  r  e  is  a  usual  expression, 
•which  represents  procreation  as  a  physical  and  purely 
animal  act,  and  supposes  copulation,  conception,  and 
parturition  ;  whereas  generare  is  a  select  expres 
sion,  which  represents  procreation  as  a  sublime  godlike 
act,  and  supposes  only  creative  power ;  hence,  for  the 
most  part,  homines  et  bellusB  gignunt^  natura  et  dii 
generant.  And,  Corpora  gignuntur,  poemata  generan- 
tur.  Cic.  N.  D.  in.  16.  llerculem  Jupiter  genidt,  is  a 
mythological  notice ;  but  Legg.  i.  9.  Deus  hoininem 
generavit)  is  a  metaphysical  axiom,  (v.  201.) 

CREBRO,  see  Scepe. 

CREDERE,  see  Censere  and  Fidere. 

CREMARE,  see  Accendere.     CREPITUS,  see  Fragor. 

CREPUSCULUM,  see  Mane.     CIUMINARI,  see  Arguere. 

CRINIS  ;  CAPILLUS  ;  COMA  ;  C^SAUIES  ;  PILUS  ; 
CIRRUS  ;  CINCINNUS.  1.  C  r  i  n  i  s  and  c  a  p  i  1 1  u  s  de 
note  the  natural  hair  merely  in  a  physical  sense,  like 


CRUCIATUS CUBARE.  49 

;  c  r  i  n  i  s  (from  /cdprjvov) ,  any  growth  of  hair,  in 
opposition  to  the  parts  on  which  hair  does  not  grow ; 
c  a  p  i  1 1  u  s  (from  caput),  only  the  hair  of  the  head,  in 
opp.  to  the  beard,  etc.  Liv.  vi.  16.  Suet.  Aug.  23. 
Gels.  vi.  2.  Cic.  Tusc.  v.  20.  Hull.  ii.  5;  whereas  in 
coma  and  c  ae  s  a  r  i  e's  the  accessory  notion  of  beauty, 
as  an  object  of  sense,  is  involved,  inasmuch  as  hair  is  a 
natural  ornament  of  the  body,  or  itself  the  object  of  or 
nament  :  c  o  m  a  (#0/^77)  is  especially  applicable  to  the 
hair  of  females  ;  c  se  s  a  r  i  e  s,  to  that  of  males',  like 
e^€Lpa.  Hence  c  r  i  n  i  t  u  s  means  nothing  more  than 
covered  with  hair;  capillatus  is  used  in  opp.  to 
bald-headed,  Petron.  26,  and  the  Galli  are  styled  co- 
mati,  as  wearing  long  hair,  like  KapetcofjibwvTes.  2. 
Crinis,  cap  ill  us,  coma,  c  se  sari  es,  denote  the 
hair  in  a  collective  sense,  the  whole  growth  of 
hair  ;  whereas  p  i  1  u  s  means  a  single  hair,  and  especi 
ally  the  short  and  bristly  hair  of  animals.  Hence 
p  i  1  o  s  u  s  is  in  opp.  to  the  beautiful  smoothness  of  the 
skin,  as  Cic.  Pis.  1 ;  whereas  c  r  i  n  i  t  u  s  and  capil 
latus  are  in  opp.  to  ugly  nakedness  and  baldness, 
(iii.  14.)  3.  Cirrus  and  c  i  n  c  i  n  n  u  s  denote  curled 
hair ;  cirrus  (^Kopprf)  is  a  natural,  cincinnus 
(KIKWVOS)  an  artificial  curl.  (iii.  23.) 

CRUCIATUS  ;  TORMENTUM.  C  r  u  c  i  a  t  u  s,  c  r  u  c  i- 
m  e  n  t  a  (/cpo/ca,  KpeKw),  denote  in  general  any  pangs, 
natural  and  artificial;  tormenta  (from  torquere), 
especially  pangs  caused  by  an  instrument  of  torture, 
like  the  rack.  Cic.  Phil.  xi.  4.  Nee  vero  graviora  sunt 
carnificum  tormenta  quam  interdum  cruciamenta  mor- 
borum.  (vi.  87.) 

CRUDELITAS,  see  Scevitia. 

CRUENTUS,  CRUOR,  see  Sanguis. 

CUBARE  ;  JACERE  ;  SITUM  ESSE.  C  u  b  a  r  e  (from 
«ct/o))  denotes  the  lying  down  of  living  beings  ;  s  i  t  u  m 
e  s  s  e  (eroz>,  elaai^  of  lifeless  things  ;  j  a  c  e  r  e,  of 
both.  C  u  b  a  r  e  and  j  a  c  e  r  e  are  neuter  ;  s  i  t  u  m 
e  s  s  e,  always  passive.  Further,  c  u  b  a  r  e  gives  the 
E  4 


50  CUB1CULUM CULMUS. 

image  of  one  who  is  tired,  who  wishes  to  recruit  liia 
strength,  in  opp.  to  standing,  as  requiring  exertion, 
whereas  j  a  c  e  r  e  gives  the  image  of  one  who  is  weak, 
without  any  accessory  notion,  in  opp.  to  standing,  as  a 
sign  of  strength,  (i.  138.) 

CUBICULUM,  see  Conclave. 

CUBILE  ;  LECTUS.  C  u  b  i  1  e  is  a  natural  couch  for 
men  and  animals,  a  place  of  rest,  like  /COLT?],  evvr) ;  1  e  c- 
t  u  s,  an  artificial  couch,  merely  for  men,  a  bed,  like 
\6Krpov.  (v.  279.) 

CUBITUS,  see  Ulna.  CUDERE,  see  Verlerare. 

CUDO,  see  Cassis. 

CULCITA  ;  PULVINUS  ;  PULVINAR.  C  u  1  c  i  t  a  (from 
calcare  ?)  is  a  hard-stuffed  pillow  ;  p  u  1  v  i  n  u  s  and 
p  u  1  v  i  n  a  r,  a  soft  elastic  pillow  ;  p  u  1  v  i  n  u  s,  such 
as  is  used  on  ordinary  civil  occasions  :  p  u  1  v  i  n  a  r, 
such  as  is  used  on  solemn  religious  occasions,  (vi.  89.) 

CULMEN  ;  FASTIGIUM.  C  u  1  m  e  n  means  the  top, 
the  uppermost  line  of  the  roof;  fastigium,  the 
summit,  the  highest  point  of  this  top,  where  the  spars 
of  the  roof  by  sloping  and  meeting  form  an  angle ; 
therefore  fastigium  is  a  part  of  c  u  1  in  e  n.  Virg. 
.ZEn.  ii.  458.  Evado  ad  summi  fastigia  cul minis.  Liv. 
xl.  2.  Yitruv.  iv.  2.  Arnob.  ii.  12.  And  figuratively 
c  u  1  m  e  n  denotes  the  top  only,  with  a  local  reference, 
as  the  uppermost  and  highest  point,  something  like 
Ko\o(jxi)v ;  but  fastigium  with  reference  to  rank,  aa 
the  principal  and  most  imposing  point  of  position,  some 
thing  like  /copvcfrij ;  therefore  culmen  tectiis  only 
that  which  closes  the  building,  but  fastigium  that 
which  crowns  it;  and  fastigium  also  denotes  a 
throne,  whence  culmina  montium  is  a  much  more  usual 
term  i\\sm  fastigia.  (ii.  111.) 

CULMUS  ;  CALAMUS  ;  STIPULA;  SPICA  ;  ARISTA  ;  AR- 
UNDO  ;  CANNA.  1.  C  u  1  m  u  s  means  the  stalk,  with  refer 
ence  to  its  slender  height,  especially  of  corn  ;  calamus 
(/otXa/Ao?)  with  reference  to  its  hollowness,  especially  of 
reeds.  2.  C  u  1  m  u  s  means  the  stalk  of  corn,  as  bearing 


CULMUS CULPA.  51 

the  ear,  as  the  body  the  head,  as  an  integral  part  of  the 
whole ;  s  t  i  p  u  1  a,  as  being  compared  with  the  ear,  a 
worthless  and  useless  part  of  the  whole,  as  stubble.  3. 
S  p  i  c  a  is  the  full  ear,  the  fruit  of  the  corn-stalk,  with 
out  respect  to  its  shape,  arista,  the  prickly  ear,  the 
tip  or  uppermost  part  of  the  stalk,  without  respect  to  its 
substance,  sometimes  merely  the  prickles.  Quintil.  i. 
3,  5.  Imitatse  spicas  herbulae  inanibus  aristis  ante  mes- 
sem  flavescunt.  4.  C  al  a  m  u  s,  as  a  reed,  is  the  gen 
eral  term ;  a  r  u  n  d  o  (from  pobavbs)  is  a  longer  and 
stronger  reed ;  c  a  n  n  a  (from  tcavwv  ?)  a  smaller  and 
thinner  reed.  Colum.  iv.  32.  Ea  est  arunduieti  senec- 
tus,  cum  ita  densatum  est,  ut  gracilis  et  cannot  similis 
arundo  prodeat.  (v.  219.) 

CULPA  ;  NOXIA  ;  Noxius ;  NOCENS  ;  SONS.  1. 
C  u  1  p  a  (/eoXcn/rat)  denotes  guilt  as  the  state  of  one 
who  has  to  answer  for  an  injury,  peccatum,  delictum, 
maleficium,  scelus,  flagitium,  or  nefas ;  hence  a  respon 
sibility,  and,  consequently,  a  rational  being  is  supposed, 
in  opp.  to  casus,  Cic.  Att.  xi.  9.  Veil.  P.  ii.  118,  or  to 
necessitas,  Suet.  Cl.  15  ;  whereas  n  o  x  i  a,  as  the  state 
of  one  who  has  caused  an  injury,  and  can  therefore  be 
applied  to  any  that  is  capable  of  producing  an  effect,,  in 
opp.  to  innocentia.  Liv.  iii.  42,  2.  Ilia  modo  in  ducibus 
culpa,  quod  ut  odio  essent  civibus  fecerant ;  alia  omriis 
penes  milites  noxia  erat.  Cic.  Marc.  13.  Etsi  aliqua 
culpa  tenemur  erroris  humani,  a  scelere  certe  liberati 
sumus ;  and  Ovid,  Trist.  iv.  1,  23.  Et  culpam  in  facto, 
non  scelus  esse  meo,  coll.  4,  37  ;  hence  c  u  1  p  a  is  used 
as  a  general  expression  for  every  kind  of  fault,  and  es 
pecially  for  a  fault  of  the  lighter  sort,  as  delictum.  2. 
Culpa  and  noxia  suppose  an  injurious  action ;  but 
v  i  t  i  u  m  (from  avdr^  arrf)  merely  an  action  or  qual 
ity  deserving  censure,  and  also  an  undeserved  natural 
defect.  3.  Nocens,  innocens,  denote  guilt,  or 
absence  of  guilt,  in  a  specified  case,  with  regard  to  a 
single  action ;  but  n  o  x  i  u  s,  i  n  n  o  x  i  u  s,  together 
witii  the  poetical  words  nocuus,  innocuus,  relate 


52  CULPARE CUPIDO. 

to  the  nature  and  character  in  general.  Plaut.  Capt. 
iii.  5,  7.  Decet  innocentem  servuin  atque  innoxium 
confidentem  esse  ;  that  is,  a  servant  who  knows  himself 
guiltless  of  some  particular  action,  and  who,  in  general, 
does  nothing  wrong.  4.  Noxius  denotes  a  guilty 
person  only  physically,  as  the  author  and  cause  of  an 
injury,  like  /3Xa/3e^o? ;  but  sons  (o^oro?)  morally  and 
juridically,  as  one  condemned,  or"  worthy  of  condemna 
tion,  like  ^wo?.  (ii.  152.) 

CULPARE,  see  Arguere.         CULTUS,  see  Vestis. 

CUMULUS,  see  Acervus. 

CUNJE  ;  CUNABULA.  C  u  n  86  (jcolTat)  is  the  cradle 
itself;  incunabula,  the  bed,  etc.,  that  are  in  the 
cradle.  Plaut.  True.  v.  13.  Fasciis  opus  est,  pulvinis, 
cunts,  incunabulis.  (vi.  69.) 

CUXCTARI  ;  KLESITARE  ;  CESSARE.  C  u  n  c  t  a  r  i 
(from  %vv£KeiV)  or  /care^et^),  means  to  delay  from  con 
sideration,  like  jjL€\\ei,v ;  h  se  s  i  t  a  r  e,  from  want  of 
resolution  ;  c  e  s  s  a  r  e  (/ca^/^et^  ?)  from  want  of 
strength  and  energy,  like  bicveiv.  The  cmictans  delays 
to  begin  an  action ;  the  cessans,  to  go  on  with  an 
action  already  begun,  (iii.  300.) 

CUNCTI,  see  Quisque.         CUPERE,  see  Velle. 

CUPIDO;  CUPIDITAS;  LIBIDO;  VOLUPTAS.  1.  C  u- 
p  i  d  o  is  the  desire  after  something,  considered  actively, 
and  as  in  action,  in  opp.  to  aversion  ;  whereas  c  u  p  i  d  i- 
t  a  s  is  the  passion  of  desire,  considered  neutrally,  as  a 
state  of  mind,  in  opp.  to  tranquillity  of  mind.  C  u  p  i  d  o 
must  necessarily,  c  u  p  i  d  i  t  a  s  may  be,  in  construction 
with  a  genitive,  expressed  or  understood  ;  in  this  case, 
c  u  p  i  d  o  relates  especially  to  possession  and  money, 
c  u  p.i  d  i  t  a  s,  to  goods  of  every  kind.  Veil.  P.  ii.  33. 
Pecuniae  cupidine :  and  further  on,  Interminatam  im- 
perii  cupiditatem.  2.  C  u  p  i  d  o  and  c  u  p  i  d  i  t  a  8 
stand  in  opp.  to  temperate  wishes  ;  libido  (from  X/\/r) 
the  intemperate  desire  and  capricious  longing  after 
something,  in  opp.  to' rational  will,  ratio,  Suet.  Aug.  69, 
or  volantas,  Cic.  Earn*  ix.  16.  Libidines  are  lusts, 


CUR  —  CURVUS.  53 

with  reference  to  the  want  of  self-government ;  v  o  1  u  p- 
t  a  t  e  s,  pleasures,  in  opp.  to  serious  employments,  or  to 
pains.  Tac.  H.  ii.  31.  Minus  Vitellii  ignavae  voluptates 
quam  0 thorns  flagrantissimae  libidines  timebantur.  (v. 
60.) 

CUR  ;  QUARE.  Cur  (from  quare  ?  or  KW  ;)  serves 
both  for  actual  questions,  and  for  interrogative  forms  of 
speech ;  whereas  quare  serves  for  those  questions 
only,  to  which  we  expect  an  answer,  (vi.  93.) 

CURA  ;  SOLLICTTUDO  ; '  ANGOR  ;  DOLOR  ;  ^EGRITUDO. 
Cur  a,  sollicitudo,  and  a  n  g  o  r,  mean  the  disturb 
ance  of  the  mind  with  reference  to  a  future  evil  and 
danger  ;  c  u  r  a  (from  the  antiquated  word  coera,  from 
Kolpavos*)  as  though tfulriess,  uneasiness,  apprehension, 
in  opp.  to  incuria,  like  (ftpovrk ;  sollicitudo,  as 
sensitiveness,  discomposure,  anxiety,  in  opp.  to  securi- 
tas,  Tac.  H.  iv.  58,  like  pepipva;  a  n  g  o  r  (from  «7X«) 
as  a  passion,  anguish,  fear,  in  opp.  to  solutus  animus  ; 
whereas  dolor  and  ae  g  r  i  t  u  d  o  relate  to  a  present 
evil  ;  dolor  (from  ^\dv  ?)  as  a  hardship  or  pain,  in 
opp.  to  gaudium,  aA/yo? ;  ae  g  r  i  t  u  d  o,  as  a  sickness 
of  the  soul,  like  avia,  in  opp.  to  alacritas.  Cic.  Tusc.  v. 
16.  Cic.  Fin.  i.  22.  Nee  praeterea  res  ulla  est,  quae 
sua  natura  aut  sollicitare  possit  aut  angere.  Acciua 
apud  Non.  Ubi  cura  est,  ibi  anxitudo.  Plin.  Ep.  ii.  11. 
Caesar  mihi  tantum  studium,  tantam  etiam  cur  am  — 
nimiura  est  enim  dicere  sollicitudinem  —  praestitit,  ut, 
etc.  Qnintil.  viii.  pr.  20.  Curam  ego  verborum,  rerum 
volo  esse  sollicitudinem.  (iv.  419.)  CURTUS,  see  Brevis. 

CURVUS  ;  UNCUS  ;  PANDUS  ;  INCURVUS  ;  RECURVUS  ; 
REDUNCUS  ;  REPANDUS  ;  ADUNCUS.  1.  C  u  r  v  u  s,  or 
in  prose  mostly  curvatus,  denotes,  as  a  general  ex 
pression,  all  crookedness,  from  a  slight  degree  of  crook 
edness  to  a  complete  circle  ;  u  n  c  u  s  supposes  a  great 
degree  of  crookedness,  approaching  to  a  semi-circle,  like 
the  form  of  a  hook  ;  p  a  n  d  u  s,  a  slight  crookedness, 
deviating  but  a  little  from  a  straight  line,  like  that  which 
slopes.  2.  The  c  u  r  v  a  form  a  continued  crooked 

E* 


54  CUSPIS DEFEND  ERE. 

line  ;  the  i  n  c  u  r  v  a  suppose  a  straight  line  ending  in 
a  curve,  like  eTrtKayu/TnJ?,  the  augur's  staff,  for  example, 
or  the  form  of  a  man  who  stoops,  etc.  3.  Recurvus, 
reduncus,  arid  repandus,  denote  that  which  is 
bent  outwards  ;  a  d  u  n  c  u  s,  that  which  is  bent  inwards. 
Plin.  H.  N.  xi.  87.  Cornua  aliis  adunca,  aliis  redunca. 
(v.  184.) 

CUSPIS,  see  Acies. 

CUSTODIA  ;  CARCER  ;  ERGASTULUM.  C  u  s  t  o  d  i  a 
(from  /ceifeco')  is  the  place  where  prisoners  are  confined, 
or  the  prison  ;  career  (tcdp/capov,  redupl.  of  tcapk, 
circus),  that  part  of  the  prison  that  is  meant  for  citi 
zens  ;  ergastulum  (from  epydfyijuu,  or  et/yyo>), 
the  house  of  correction  for  slaves. 

CUTIS,  see  Tergus.  CYATHUS,  see  Poculum. 

CYMBA,  see  Navigium. 

D. 

DAMNUM;  DETRIMENTUM  ;  JACTURA.  Damnum 
(J&cnrdv'rj)  is  a  loss  incurred  by  one's  self,  in  opp,  to  lu- 
crum.  Plaut.  Cist.  i.  1,52.  Capt.  ii.  2,  77.  Ter.  Heaut. 
iv.  4,  25.  Cic.  Fin.  v.  80.  Sen.  Ben.  iv.  1.  Tranq.  15; 
whereas  detrimentum  (from  detrivisse)  means  a 
loss  endured,  in  opp.  to  emolumentum.  Cic.  Fin.  i.  16. 
iii.  29  ;  lastly,  jacturaisa  voluntary  loss,  by  means 
of  which  one  hopes  to  escape  a  greater  loss  or  evil,  a 
sacrifice.  Hence  d  a  m  n  u  m  is  used  for  a  fine  ;  and 
in  the  form,  Videant  Coss.,  ne  quid  resp.  detrimenti  ca- 
piat,  the  word  damnum  could  never  be  substituted  fot 
detrimentum.  (v.  251.) 

DAPES,  see  Epulce.  DEAMARE,  see  Diliyere. 

DEAMBULARE,  see  Ambulare. 

DEBERE,  see  Necesse  cst.   DECERNERE,  see  Destinare 

DECIPERE,  see  Fallere.     DECLARARE,  see  Ostendere 

DECORARE,  see  Comere.    DEDECUS,  see  Ignominia. 

DEDICARE,  see  Sacrare.   DEDUCERE,  see  Comitari. 

DEESSE,  see  Abesse.          DEFENDERE,  see  Tueri. 

DEPERRE,  see  Arguere. 


DEFICERE DELICTUM.  55 

DEFICERE,  see  Abesse  and  Turbce. 

DEFLERE,  see  Lacrimare.     DEFORMIS,  see  Teeter. 

DEGERE,  see  Agere.  DE  INTEGRO,  see  Iterum. 

DELECTATIO,  see  Oblectatio. 

DELERE,  see  Abolere. 

DELIBUTUS  ;  UNCTUS  ;  OBLITUS.  Delibutua 
(from  \etj3eiv,  \i0d£eiv),  besmeared  with  something 
greasy,  is  the  general  expression  ;  u  n  c  t  u  s  (from 
£7/309  ?  or  vtfx,€i<v  ?)  means  anointed  with  a  pleasant 
ointment ;  and  o  b  1  i  t  u  s  from  oblino),  besmeared  with 
something  impure,  (vi.  98.) 

DELICTUM  ;  PECCATUM  ;  MALEFACTUM  ;  MALEFICIUM; 
FACINUS  ;  FLAGITIUM  ;  SCELUS  ;  NEFAS  ;  IMPIETAS.  1. 
D  e  1  i  c  t  u  m  and  peccatum  denote  the  lighter  sort 
of  offences  ;  d  e  1  i  c  t  u  m,  more  the  transgression  of 
positive  laws,  from  levity  ;  peccatum  (from  wa^ife), 
rather  of  the  laws  of  nature  and  reason,  from  indiscre 
tion.  2.  A  synonyme  and  as  it  were  a  circumlocution 
of  the  above  words  ismalefactum;  whereas  m  a  1  e- 
f  i  c  i  u  m  and  f  a  c  i  n  u  s  involve  a  direct  moral  refer 
ence  ;  maleficiumis  any  misdeed  which,  as  spring 
ing  from  evil  intention,  deserves  punishment ;  but  f  a  c  i- 
n  u  s,  a  crime  which,  in  addition  to  the  evil  intention, 
excites  astonishment  and  alarm  from  the  extraordinary 
degree  of  daring  requisite  thereto.  3.  There  are  as 
many  sorts  of  evil  deeds,  as  there  are  of  duties,  against 
oneself,  against  others,  against  the  gods  ;  f  1  a  g  i  t  i  u  m 
(from  y8\o7t?)  is  an  offence  against  oneself,  against 
one's  own  honor,  by  gluttony,  licentiousness,  cowardice  ; 
in  short,  by  actions  which  are  not  the  consequence  of 
unbridled  strength,  but  of  moral  weakness,  as  evincing 
ignavia,  and  incurring  shame  ;  whereas  s  c  e  1  u  s 
(<rtc\r)pov')  is  an  offence  against  others,  against  the  right 
of  individuals,  or  the  peace  of  society,  by  robbery,  mur 
der,  and  particularly  by  sedition,  by  the  display,  in 
short,  of  malice  ;  n  e  f  a  s  (afyarov)  is  an  offence  against 
the  gods,  or  against  nature,  by  blasphemy,  sacrilege, 
murder  of  kindred,  betrayal  of  one's  country ;  in  short, 


56  DELIGERE DEPLOKAEE. 

by  the  display  of  impietas,  an  impious  outrage.  Tac.  G. 
12.  (ii.  139.) 

DELIGERE  ;  ELIGEKE.  D  e  1  i  g  e  r  e  means  to  choose, 
in  the  sense  of  not  remaining  undecided  in  one's  choice  ; 
e  1  i  g  e  r  e,  to  choose,  in  the  sense  of  not  taking  the  first 
thing  that  comes,  (v.  98.) 

DELIRIUM,  see  Amens.     DELUBRUM,  see  Templum. 

DEMENS,  see  Amens. 

DEMERE  ;  ADIMERE  ;  EXIMERE  ;  AUFERRE  ;  ERI- 
PERE  ;  SURRIPERE  ;  FuRARi.  1.  D  e  m  e  r  e,  a  d  im  ere, 
and  e  x  i  m  e  r  e,  denote  a  taking  away  without  force  or 
fraud  ;  d  e  m  e  r  e  (from  de-imere)  means  to  take  away 
a  part  from  a  whole,  which  thereby  becomes  less,  in  opp. 
to  addere,  or  adjicere.  Cic.  Orat.  ii.  25.  Fain.  i.  7. 
Acad.  iv.  16.  Gels.  i.  3.  Liv.  ii.  60  ;  adimere,  to 
take  away  a  possession  from  its  possessor,  who  thereby 
becomes  poorer,  in  opp.  to  dare  and  redder  e.  Cic.  Verr. 
i.  52.  Fam.  viii.  10.  Phil.  xi.  8.  Suet.  Aug.  48.  Tac. 
Ann.  xiii.  56  ;  e  x  i  m  e  r  e,  to  remove  an  evil  from  a 
person  oppressed  by  it,  whereby  he  feels  himself  light 
ened.  2.  Auferre,  eripere,  surripere,  and 
f  u  r  a  r  i,  involve  the  notion  of  an  illegal  and  unjust  tak 
ing  away  ;  auferre,  as  a  general  expression  for  taking 
away  anything ;  eripere,  by  force  to  snatch  away ; 
surripere  and  f  u  r  a  r  i,  secretly  and  by  cunning ;  but 
surripere  may  be  used  for  taking  away  privily,  even 
when  just  and  prudent  self-defence  may  be  pleaded  as 
the  motive;  whereas  furari  (fywpav,  0e^co)  is  only 
applicable  to  the  mean  handicraft  of  the  thief.  Sen. 
Prov.  5.  Quid  opus  fuit  auferre?  accipere  potuistis  ; 
sed  ne  nunc  quidein  auferetis,  quia  nihil  eripitu,  nisi  re- 
tinenti.  Cic.  Verr.  i.  4,  60.  Si  quis  clam  surripiat  aut 
eripiat  palam  atque  auferat:  and  ii.  1,  3.  Non  fur  em 
Bed  ereptorem.  (iv.  123.) 

DEMOLIRI,  see  Destruere.     DEMORI,  see  Mors. 

DENEGARE,  see  Negare.       DENSUS,  see  Angustus. 

DENUO,  see  lierum. 

DEPLORABE,  see  Lacrimare. 


DEFRAY  ARE DESTRUERE.  57 

DEPRAVARE ;  CORRUMPERE.  Depravare  denotes 
to  make  anything  relatively  worse,  provided  it  is  still 
susceptible  of  amendment,  as  being  merely  perverted 
from  its  proper  use ;  whereas  corrumpere  denotes 
to  make  anything  absolutely  bad  and  useless,  so  that  it 
is  not  susceptible  of  amendment,  as  being  completely 
spoilt.  •  (v.  321.) 

DERIDERE,  see  Ridere.          DESCISCERE,  see  Turbce. 

DESERERE,  see  Relinquere.  DESERTUM,  see  Solitudo. 

DESIDERARE,  see  Requirere.  DESIDIA,  see  Ignavia. 

DESINERE  ;  DESISTERE.  D  e  s  i  n  e  r  e  denotes  only 
a  condition  in  reference  to  persons,  things,  and  actions, 
as,  to  cease  ;  whereas  d  e  s  i  s  t  e  r  e,  an  act  of  the  will, 
of  which  persons  only  are  capable,  as  to  desist,  (iil 
101.) 

DESOLATUS,  see  Relinquere. 

DESPERANS,  see  Exspes.  DESPICERE,  see  Spernere. 
,  DESTINARE  ;  OBSTINARE;  DECERNERE;  STATUERE; 
CONSTITUERE.  1.  Destinare  and  obstinare 
denote  forming  a  resolution  as  a  psychological,  whereas 
decernere  aftd  statuere  as  a  political,  act.  2. 
Destinare  means  to  forma  decided  resolution,  by 
which  a  thing  is  set  at  rest ;  obstinare,  to  form  an 
unalterable  resolution,  whereby  a  man  perseveres  with 
obstinacy  and  doggedness.  3.  Decernere  denotes 
the  final  result  of  a  formal  consultation,  or,  at  least,  of  a 
deliberation  approaching  the  nature  and  seriousness  of 
a  collegial.discussion ;  statuere,  to  settle  the  termi 
nation  of  an  uncertain  state,  and  constituere  is  the 
word  employed,  if  the  subject  or  object  of  the  transac 
tion  is  a  multitude.  Cic.  Fr.  Tull.  Hoc  judicium  sic 
expectatur,  ut  non  unae  rei  statui,  sed  omnibus  constitui 
putetur.  (iv.  178.) 

DESTINATIO,  see  Pervioacia. 

DESTITUERE,  see  Relinquere. 

DESTRUERE  ;  DEMOLIRI.  Destruere  means  to 
pull  down  an  artificially  constructed,  d  e  m  o  1  i  r  i,  a 
solid,  building,  (vi.  2.) 


58  DETERIOR DICERE. 

DETERIOR  ;  PEJOR.  Deterior  (a  double  compa 
rative  from  de)  means,  like  ^eipwv^  that  which  has  de 
generated  from  a  good  state,  that  which  has  become  less 
worthy;  whereas  pejor  (from  7re£o?),  like  KOKICOV, 
that  which  has  fallen  from  bad  to  worse,  that  which  is 
more  evil  than  it  was.  Hence  Sallust.  Or.  Phil.  3. 
.ZEmilius  omnium  flagitiorum  postremus,  qui  pejor  an  ig- 
navior  sit  deliberari  non  potest : — in  this  passage  deterior 
would  form  no  antithesis  to  ignavior.  The  deternmi 
are  the  objects  of  contempt,  the  pessimi  of  abhorrence  ; 
Catullus  employs  the  expression  pessimas  puellas,  '  the 
worst  of  girls,'  in  a  jocular  sense,  in  a  passage  where 
.  this  expression  has  a  peculiar  force  ;  whereas  deterrimus 
could,  under  no  circumstances,  be  employed  as  a  jocular 
expression,  any  more  than  the  words  wretched,  depraved. 
(i.  53.) 

DETESTART,  see  Abominari.    DETINERE,  see  Manere. 

DETRECTATIO,  see  Invidia. 

DETRIMEN-TUM,  see  Damnum.     DEUS,  see  Numen. 

DEVERSORIUM  ;  HOSPITIUM  ;  CAUPONA  ;  TABERNA  ; 
POPINA  ;  GANEUM.  Deversorilim  is  any  house 
of  reception  on  a  journey,  whether  one's  own  property, 
or  that  of  one's  friends,  or  of  inn-keepers  ;  h  o  s  p  i  t  i  u  m, 
an  inn  for  the  reception  of  strangers ;  c  a  u  p  o  n  a  (from 
KapTTov&^ai  ?)  a  tavern  kept  by  a  publican.  These 
establishments  afford  lodging  as  well  as  food  ;  whereas 
t  a  b  e  r  n  ae,  p  o  p  i  n  ae,  g  a  n  e  a,  only  food,  like 
restaurateurs;  t  a  b  e  r  n  a?  (from  trabes?),  for  the 
common  people,  as  eating-houses  ;  p  o  p  i  n  se  (from 
popa,  Tre-^rai) ,  for  gentlefolks  and  gourmands,  like  ordi 
naries  *  g  a  n  e  a  (from  dyavos  ?),  for  voluptuaries. 
(vi.  101.) 

L'EVINCIRE,  see  Ligare.     DICARE,  see  Sacrare. 

DIOERE  ;  Aio  ;  INQUAM  ;  ASSEVERARE  ;  AFFIRMARE  ; 
CoNTjrtfDERE  ;  FARI  ;  FABULARI.  1.  D  i  c  e  r  e  denotes 
to  say,  as  conveying  information,  in  reference  to  the 
hearer,  in  opp.  to  tacere,  like  the  neutral  word  loqui. 
Cic.  Kul  ii.  1.  Ver.  ii.  1,  71,  86.  Plin.  Ep.  iv.  20. 


DICERE.  59 

vii.  6,  like  \eyeiv ;  but  a  i  o  expresses  an  affirmation, 
with  reference  to  the  speaker,  in  opp.  to  nego.  Cic. 
Off.  Hi.  23.  Plaut.  Rud.  ii.  4,  14.  Terent  Eun.  ii.  2, 
21,  like  (frdvcu.  2.  Ai  t  is  in  construction  with  an  indi 
rect  form  of  speech,  and  therefore  generally  governs  an 
infinitive  ;  whereas  i  n  q  u  i  t  is  in  construction  with  a 
direct  form  of  speech,  and  therefore  admits  an  indica 
tive,  imperative,  or  conjunctive.  3.  A  i  o  denotes  the 
simple  affirmation  of  a  proposition  by  merely  expressing 
it,  whereas  as  s  e  v  e  r  ar  e,  affirm  are,  conten 
der  e,  denote  an  emphatic  affirmation  ;  asseverare 
is  to  affirm  in  earnest,  in  opp.  to  a  jocular,  or  even  light 
affirmation,  jo  cari.  Cic.  Brut.  85;  affirm  are,  to 
affirm  as  certain,  in  opp.  to  doubts  and  rumors,  dubitare, 
Divin.  ii.  3,  8;  con  tend  ere,  to  affirm  against  con 
tradiction,  and  to  maintain  one's  opinion,  in  opp.  to 
yielding  it  up,  or  renouncing  it.  4.  Die  ere  ($el%ai) 
denotes  to  say,  without  any  accessory  notion,  whereas 
loqui  (\atcelv),  as  a  transitive  verb,  with  the  con 
temptuous  accessory  notion  that  that  which  is  said  is 
mere  idle  talk.  Cic.  Att.  xiv.  4.  Horribile  est  quae 
loquantur,  quse  minitentur.  5.  L  o  q  u  i  denotes  speak 
ing  in  general;  fabulari,  a  good-humored,  or,  at 
least,  pleasant  mode  of  speaking,  to  pass  away  the  time, 
in  which  no  heed  is  taken  of  the  substance  and  import 
of  what  is  said,  like  \a\etv;  lastly,  die  ere,  as  a 
neuter  verb,  denotes  a  speech  prepared  according  to  the 
rules  of  art,  a  studied  speech,  particularly  from  the 
rostrum,  like  X^yetf.  Liv.  xlv.  39.  Tu,  centurio,  miles, 
quid  de  imperatore  Paulo  senatus  decreverit  potius 
quam  quid  Sergio  Galba  fabuletur  audi,  et  hoc 
dicere  me  potius  quam  ilium  audi ;  ille  nihil  prae- 
terquam  loqui,  et  id  ipsum  maledice  et  maligne  diditit. 
Cic.  Brut.  58.  Scipio  sane  mihi  bene  et  loqui  videtur  et 
dicere.  Orat.  iii.  10.  Neque  enim  conamur  docere  eum 
dicere  qui  loqui  nesciat.  Orat.  32.  Muren.  34,  71. 
Suet.  Cl.  4.  Qui  tarn  aaafy&s  loquatur,  qui  possit  quum 
declamat  o-a^co?  dicere  quse  dicenda  sunt  non  video 


60  DICTERIUM  -  DIFFERRE. 


6.  Fari  (<£amt)  denotes  speaking,  as  the  mechanical 
use  of  the  organs  of  speech  to  articulate  sounds  and 
•words,  nearly  in  opp.  to  infantem  esse  ;  whereas  1  o  q  u  i 
(Xa/cew/),  as  the  means  of  giving  utterance  to  one's 
thoughts,  in  opp.  to  t  acere.  And  as  f  a  r  i  may  be 
sometimes  limited  to  the  utterance  of  single  words,  it 
easily  combines  with  the  image  of  an  unusual,  imposing, 
oracular  brevity,  as  in  the  decrees  of  fate,  /ait  ;  whereas 
1  o  q  u  i,  as  a  usual  mode  of  speaking,  is  applicable  to 
excess  in  speaking,  loquacitas.  (iv.  1.) 

DICTERIUM,  see  Verbum. 

DICTO  AUDIENTEM  ESSE,  see  Parere. 

DIES  ;  TEMPUS  ;  TEMPESTAS  ;  DIE  ;  INTERDIU.  1. 
Dies  (from  eV&o?)  denotes  time  in  its  pure  abstract 
nature,  as  mere  extension  and  progression  ;  whereas 
temp  us  and  tempestas,  with  a  qualifying  and 
physical  reference,  as  the  weather  and  different  states 
of  time  ;  t  e  m  p  u  s  denotes  rather  a  mere  point  of 
time,  an  instant,  an  epoch  ;  tempestas,  an  entire 
space  of  time,  a  period.  Hence  dies  docebit  re 
fers  to  a  long  space  of  time,  after  the  lapse  of  which  in 
formation  will  come,  like  'xpovos  ;  whereas  t  e  m  p  u  g 
docebit  refers  to  a  particular  point  of  time  which 
shall  bring  information,  like  Kaipbs.  (iv.  267.)  2.  Die 
means  by  the  day,  in  opp.  to  by  the  hour  or  the  year  ; 
whereas  i  n  t  e  r  d  i  u  and  d  i  u,  by  day,  in  opp  to  noctu  ; 
but  i  n  t  e  r  d  i  u  stands  in  any  connection  ;  d  i  u  only  in 
direct  connection  with  noctu.  (iv.  288.) 

DIES  FESTI,  see  Solemnia. 

DIFFERRE  ;  PROFERRE  ;  PROCRASTINARE  ;  PRORO 
GARE.  1.  Differre  denotes  delay  in  a  negative 
sense,  whereby  a  thing  is  not  done  at  present,  but  laid 
aside  ;  whereas  proferre  and  procrastinare, 
delay  in  a  positive  sense,  as  that  which  is  to  take  place 
at  a  future  time;  proferre  refers  to  some  other 
time  in  general  ;  procrastinare,  to  the  very  next 
opportunity.  2.  Differre  denotes  an  action,  the  be 
ginning  of  which  is  put  oif;  prorogare,  a  condition 


DIFFICILIS DILIGERE.  61 

or  state,  the  ending  of  which  is  put  off,  as  to  protract, 
(vi.  102.) 

DIFFICILIS,  see  Ardaus  and  Austerus. 

DIGLADIARI,  see  Pugnare. 

DIGNUM  ESSE,  see  Merere.     DILIGENTIA,  see  Opera. 

DILIGERE;  AMARE  ;  DEAMARE  ;  ADAMARE  ;  CARI- 
TAS  ;  AMOR  ;  PIETAS.  1.  D  i  1  i  g  e  r  e  (from  a\£yt-iv) 
is  love  arising  from  esteem,  and,  as  such,  a  result  of  re 
flection  on  the  worth  of  the  beloved  object,  like  (f>L\elv ; 
whereas  a  m  a  r  e  is  love  arising  from  inclination,  which 
has  its  ground  in  feeling,  and  is  involuntary,  or  quite 
irresistible,  like  epav,  epaa^at',  diligere  denotes  a 
purer  love,  which,  free  from  sensuality  and  selfishness, 
is  also  more  calm;  am  are,  a  warmer  love,  which, 
whether  sensual  or  platonic,  is  allied  to  passion.  Cic. 
Att.  xiv.  17.  Tantum  accessit  ut  mihi  nunc  denique 
amare  videar,  ante  dilexisse.  Fam.  xiii.  47.  Brut.  i.  1. 
Plin.  Ep.  iii.  9.  2.  A  m  are  means  to  iove  in  general ; 
d  e  a  m  a  r  e,  as  an  intensive,  to  love  desperately,  like 
amore  deperire  ;  and  a  d  a  m  a  r  e,  as  an  inchoative,  to 
fall  in  love.  3.  Caritas,  in  an  objective  sense, 
means  to  be  dear  to  some. one  ;  a  m  o  r,  to  hold  some  one 
dear :  hence  the  phrases,  Caritas  apud  aliquem  ;  amor 
erga  aliquem.  4.  C  a  r  i  t  a  s,  in  a  subjective  sense,  de 
notes  any  tender  affection,  especially  that  of  parents  to 
wards  their  children,  without  any  mixture  of  sensuality, 
and  refers  merely  to  persons,  like  a^airr]  or  aropjij ; 
whereas  amor  denotes  ardent  passionate  love  to  per 
sons  or  things,  like  epw?.;  lastly,  p  i  e  t  a  s  (from  ^;%oj, 
^1775),  the  instinctive  love  to  persons  and  things,  which 
we  are  bound  to  love  by  the  holy  ties  of  nature,  the 
gods,  those  related  to  us  by  blood,  one's  native  country, 
and  benefactors.  Caritas  rejoices  in  the  beloved 
object  and  its  possession,  and  shows  itself  in  friendship 
and  voluntary  sacrifices  ;  amor  wishes  evermore  to  get 
the  beloved  object  in  its  power,  and  loves  with  a  restless 
unsatisfied  feeling;  pie  t  as  follows  a  natural  impulse 
and  religious  feeling,  (iv.  97.) 


62  DILUCULUM  —  DISCERNEKE. 

DILUCULUM,  see  Mane. 

DIMETARI,  DIMETIRI,  see  Metiri. 

DIMICARE,  see  Pugnart.     DIMITTERE,  see  Mittere. 

DIRIMERE,  see  J&ividere.     DIRIPERE,  see  Vastare. 

DIRUS,  see  Atrox. 

DISCEPTATIO  ;  LITIGATIO  ;  CONTROVERSY  ;  CON- 
TENTIO  ;  ALTERCATIO  ;  JURGIUM  •  RIXA.  1.  D  i  s- 
ceptatio,  litigatio,  and  con'  oversia,  are  dis 
sensions,  the  settling  of  which  is  attempted  quietly,  and 
in  an  orderly  way ;  contentio,  alter  catio,  and 
jurgium,  such  as  are  conducted  with  passion  and 
vehemence, but  which  are  still  confined  to  words;  rixae 
(o^eW?;?) ,  such  as,  like  frays  and  broils  come  to  blows, 
or  at  least  threaten  to  come  to  blows,  and  are  mid-way 
between  jurgium  and  pugna.  Liv.  xxxv.  17.  Ex 
disceptatione  altercationem  fecerunt.  Tac.  Hist.  i.  64. 
Jurgia  primum,  mox  rixa  inter  Batavos  et  legionarios. 
Dial.  26.  Cassius  Severus  non  pugnat,  sed  rixatw. 
2.  Controversia  takes  place  between  two  parties 
the  moment  they  place  themselves  in  array  on  opposite 
sides ;  disceptatio,  when  they  commence  disputing 
with  each  other,  in  order  to  arrive  at  the  path  of  truth, 
or  to  discover  what  is  right,  but  without  a  hostile  feel 
ing  ;  litigatio,  when  a  hostile  feeling  and  a  personal 
interest  are  at  the  bottom  of  the  dispute.  3.  Con 
tentio  would  maintain  the  .right  against  all  opponents, 
and  effect  its  purpose,  whatever  it  may  be,  by  the 
strenuous  exertion  of  all  its  faculties  ;  altercatio 
would  not  be  in  debt  to  its  opponent  a  single  word,  but 
have  the  last  word  itself;  jurgium  (from  opyrf)  will, 
without  hearkening  to  another,  give  vent  to  its  ill-humor 
by  harsh  words.  Contentio  presents  the  serious 
image  of  strenuous  exertion  ;  a  1 1  e  r  c  a  t  i  o,  the  comic 
image  of  excessive  heat,  as  in  women's  quarrels ;  jur 
gium,  the  hateful  image  of  rude  anger,  (v.  274.) 

DISCERNERE  ;  DiSTiNGUERE.  Discernere  (Sm- 
tcpiveiv)  means  to  distinguish  by  discrimination  and 
judgment ;  distinguere  (Sicurrlftu,  or 
by  signs  and  marks,  (vi.  108.) 


DISCIPLINE DISSERERE.  63 

DISCIPLINE,  see  Literce.     DISCRIMEN,  see  Tentare. 

DISERTUS  ;  FACUNDUS;  ELOQUENS.  Disertua 
andfacundus  denote  a  natural  gift  or  talent  for 
speaking,  whereas  e  1  o  q  u  e  n  s,  aft  acquired  and  culti 
vated  art.  D  i  s  e  r  t  u  s  is  he  who  speaks  with  clear 
ness  and  precision;  facundus,  he  who  speaks  with 
elegance  and  beauty ;  eloquens,  he  who  combines 
clearness  and  precision  with  elegance  arid  beauty.  The 
disertus  makes  a  good  teacher,  who  may  nevertheless  be 
confined  to  a  one-sided  formation  of  intellect  ;  the 
facundus  is  a  good  companion,  whose  excellence  may 
nevertheless  be  confined  to  a  superficial  adroitness  in 
speaking,  without  acuteness  or  depth,  whereas  the  elo- 
quenSj  whether  he  speaks  as  a  statesman  or  as  an  author, 
must,  by  talent  and  discipline  in  all  that  relates  to  his 
art,  possess  a  complete  mastery  over  language,  and  the 
resources  of  eloquence.  Cic.  Orat.  5,  19.  Antonius 
....  disertos  ait  se  vidisse  multos,  eloquent  em  omnino 
neminem.  Quintal,  viii.  pr.  13.  Diserto  satis  dicere 
quae  oporteat ;  ornate  autem  dicere  proprium  est  elo- 
quentissimi.  Suet.  Cat.  53.  Eloqueritice  quam  pluri- 
mum  adtendit,  quantumvis  facundus  et  promptus.  (iv. 
14.) 

DISPAR,  see  ^Equus.     DISPERTIRE,  see  Dividere. 

DISPUTARE,  see  Disserere. 

DISSERERE  ;  DISPUTARE.  Disserere  (Siepeiv) 
means  to  express  an  opinion  in  a  didactic  form,  and  at 
the  same  time  to  explain  the  grounds  of  that  opinion  ; 
but  disputare  (bianrv^ecfeai)  in  a  polemical  form, 
and  to  take  into  consideration  the  arguments  against  it, 
and  with  one's  opponent,  whether  an  imaginary  person 
or  actually  present,  to  weigh  argument  against  argu 
ment,  and  ascertain  on  which  side  the  balance  of  truth  lies. 
The  disserens  takes  only  a  subjective  view  of  the  ques 
tion  ;  but  the  disputans  would  come  at  a  result  of  ob 
jective  validity.  Disserere,  moreover,  denotes  a 
freer,  disputare  a  more  methodical  discussion  of  the 
subject.  Cic.  Rep.  Hi.  16  i.  2-L  Fin.  i.  9,  31.  Orat. 
ii.  3, 13.  (iv.  19.) 


64  DISTINGUERE DIVINARE. 

DISTINGUERE,  see  Discernere. 

DISTRIBUERE,  see  Dividere. 

Dm,  DIUTIUS,  DIUTINUS,  see  Pridem. 

DIVELLLRE,  see  Frangere.     DIVERSUS,  see    Varius* 

DIVIDERE  ;  PARTIRI  ;  DIRIMERE  ;  DISPERTIRE  ; 
DISTRIBUERE.  1.  Dividere  and  di  rime  re  mean 
to  divide  something,  merely  m  order  to  break  the  unity 
of  the  whole,  and  separate  it  into  parts,  whereas  par- 
iriri  means  to  divide,  in  order  to  get  the  parts  of 
the  whole,  and  to  be  able  to  dispose  of  them.  Hence 
the  phrases  divide  et  impera,  and  dividere  sen- 
tentiaSi  but  partiri  prcedam.  '2.  D  i  v  i  s  i  o  denotes, 
theoretically,  the  separation  of  a  genus  into  its  species, 
whereas  p  a  r  t  i  t  i  o,  the  separation  of  the  whole  into  its 
parts.  Quintal,  v.  10,  63.  Cic.  Top.  5.  3.  D  i  v  i  d  e  r  e 
refers  to  a  whole,  of  which  the  parts  are  merely  locally 
and  mechanically  joined,  and  therefore  severs  only  an 
exterior  connection  ;  but  d  i  r  i  m  e  r  e  refers  to  a  whole, 
of  which  the  parts  organically  cohere,  and  destroys  an 
interior  connection.  Liv.  xxii.  15.  Casilinum  urbs  .  .  . 
Volturno  flumine  dirempta  Falernum  ac  Campanum 
agrum  dividit :  for  the  separation  of  a  city  into  two 
halves  by  a  river,  is  an  interior  separation,  whereas  the 
separation  of  two  neighboring  districts  by  a  city,  is  an 
exterior  separation.  4.  Dividere  means  also  to 
separate  into  parts,  without  any  accessory  notion,  where 
as  d  i  s  p  e  r  t  i  r  e,  with  reference  to  future  possessors, 
and  distribuere,  with  reference  to  the  right  owners, 
or  to  proper  and  suitable  places,  (iv.  156.) 

DIVINARE  ;  PR^ESAGIRE  ;  PR^ESENTIRE  ;  PRJEVI- 
DERE  ;  VATICINARI  ;  PiUBPictRE.  1.  Divinare 
denotes  foreseeing  by  divine  inspiration  and  supernatural 
aid,  like  fjiavrevea^ai ;  praesagire  (prse  and  rjyeia-- 
Sat),  in  a  natural  way,  by  means  of  a  peculiar  organi 
zation  of  mind  bordering  on  the  supernatural  ;  p  r  ae- 
s  e  n  t  i  r  e  and  p  r  96  v  i  d  e  r  e,  by  an  unusual  measure 
of  natural  talent ;  praesentire,  by  immediate  pre 
sentiment  ;  prsevidere,  by  foresight,  by  an  acute 


DIVITI^E DOCTRINA.  65 

and  happy  combination.  2.  D  i  v  i  n  a  r  e,  etc.,  are 
merely  acts  of  perception,  whereas  vaticinatio  and 
p  r  se  d  i  c  t  i  o,  the  open  expression  of  what  is  foreseen  ; 
vaticinatio,  that  of  the  divinam  and  prcesagiens, 
like  TrpcxfrrjTeia,  prophecy  ;  but  p  r  ae  d  i  c  t  i  o,  that  of 
the  prcesentiens  and  prcevidens,  prediction,  (vi.  105.) 

DIVITLE  ;  OPES  ;  GAZ.E  ;  LOCUPLES  ;  OPULENTUS  ; 
COPIOSUS.  1.  D  i  v  i  t  i  ae  and  g  a  z  33  denote  riches 
quite  generally,  as  possessions  and  the  means  of  satisfy 
ing  one's  wishes  of  any  sort,  whereas  o  p  e  s,  as  the 
means  of  attaining  higher  ends,  of  aggrandizing  one's 
self,  and  of  acquiring  and  maintaining  influence.  D  i- 
v  i  t  i  ae  (from  Seveiv)  denotes  the  riches  of  a  private  per 
son,  like  TrXouro? ;  opes  (opulentus,  7roA.iV),  the 
instrument  of  the  statesman,  or  of  the  ambitious  in 
political  life  ;  g  a  z  ae,  the  treasure  of  a  king  or  prince, 
like  ^rjcravpoi.  2.  Dives  means  rich  in  opp.  to 
poor,  Quintil.  v.  10,  26,  like  7r\ovcrios  ;  1  o  c  u  p  1  e  s 
(loculos  Tr\r'fiswv) ,  well-off,  in  opp.  to  egens,  egenus,  Cic. 
Plane.  35.  Ros.  Com.  8,  like  a</>yeto?  ;  opulentus 
and  c  o  p  i  o  s  u  s,  opulent,  in  opp.  to  inops^  Cic.  Parad. 
6.  Tac.  H.  iii.  6,  like  einropos.  (v.  81.) 

DIVORTIUM,  see  Repudium.     Divus,  see  Numen. 

DOCTOR,  PRECEPTOR;  MAGISTER.  Doc  tor  means 
the  teacher,  as  far  as  he  imparts  theory,  with  reference 
to  the  student,  in  opp.  to  the  mere  hearer  :  p  r  ae  c  e  p- 
t  o  r,  as  far  as  he  leads  to  practice,  in  reference  to  the 
pupil,  in  opp.  to  the  mere  scholar  ;  magister,  in  a 
general  sense,  with  reference  to  his  superiority  and 
ascendency  in  knowledge,  in  opp.  to  the  laity.  Cic. 
Orat.  iii.  15.  Yetus  ilia  doctrina  eadem  videtur  et 
recte  faciendi  et  bene  dicendi  magistra,  neque  disjunct! 
doctores,  sed  iidem  erant  vivendi  prceceptores  atque  di 
cendi.  And.  Mur.  81.  (vi.  105). 

DOCTRINA  ;  ERUDITIO.  Doctrina  denotes  learn 
ing  as  a  particular  species  of  intellectual  cultivation, 
whereas  e  r  u  d  i  t  i  o  the  learned  result,  as  the  crown  of 
intellectual  cultivation.  Doctrina  evinces  a  su« 


66  DOCTRINA DOLOR. 

periority  in  particular  branches  of  knowledge,  and 
stards  as  a  co-ordinate  notion  with  exercitatio, 
which  is  distinguished  from  it  by  involving  a  superiority 
in  the  ready  use  of  learning,  and  can  therefore,  even  as 
a  mere  theory,  be  of  more  evident  service  in  practice 
than  that  which  is  indirectly  important ;  e  r  u  d  i  t  i  o 
stands  in  still  closer  relation  to  practice,  and  involves 
the  co-operation  of  the  different  branches  of  knowledge 
and  different  studies  to  the  ennobling  of  the  human  race ; 
it  denotes  genuine  zeal  for  the  welfare  of  mankind  in  an 
intellectual,  as  humanitas  does  in  a  moral,  point  of  view, 
(v.  268.) 

•DocTRiNA,  see  Literjcc. 

DOLOK;  TRISTITIA  ;  MCESTITIA  ;  LUCTUS.  1.  Do- 
1  o  r  (from  ^Xaz;,  0^X^09  ?)  denotes  an  inward  feeling 
of  grief,  opp.  to  gaudium,  Cic.  Phil.  xiii.  20.  Suet. 
Caes.  22,  like  01X709  ;  whereas  t  r  i  s  t  i  t  i  a,  m  oe  r  o  r, 
1  u  c  t  u  s,  denote  an  utterance  or  external  manifestation 
of  this  inward  feeling.  T  r  i  s  t  i  t  i  a  and  m  oc  s  t  i  t  i  a 
are  the  natural  and  involuntary  manifestation  of  it  in 
the  gestures  of  the  body  and  in  the  countenance  ;  1  u  c- 
tus  (aXv/cro9),  its  artificial  manifestation,  designedly, 
and  through  the  conventional  signs  of  mourning,  as 
cutting  off  the  hair,  mourning  clothes,  etc.,  at  an  ap 
pointed  time,  like  TTO&O?.  M  oe  r  o  r  also  serves  for 
a  heightened  expression  of  dolor,  and  1  u  c  t  u  s  of 
mcuror  and  tristitia,  as  far  as  the  manifestation  is 
added  to  distinguish  the  feeling  from  it.  Cic.  Att. 
xii.  28.  Mcerorem  minui  ;  dolorem  nee  potui,  nee  si 
possem  vellem.  Phil.  xi.  1.  Magno  in  dolore  sum, 
vel  in  moerore  potius,  quern  ex  miserabili  morte  C.  Tre- 
bonii  accepimus.  Plin.  Ep.  v.  9.  Illud  non  triste  so- 
lum,  verum  etiam  luctuosum,  quod  Julius  avitus  deces- 
sit.  Tac.  Agr.  43.  Finis  vitae  ejus  nobis  luctuosus, 
amicis  tristis  ;  for  relations  only  put  on  mourning.  Tac.' 
Ann.  ii.  82.  Quanquam  nee  insignibus  lugentium  ab- 
stinebant,  altius  animis  mcerebant.  Cic.  Sext.  29,  39. 
Luctum  nos  hausimus  majorem  dolorem  ille  animi  non 


DOLOR  —  DORSUM.  Di 

minorem.  2.  Tristitia  (from  rapa/cros ?)  denotes  the 
expression  of  grief  ih  a  bad  sense,  as  gloom,  fretfulness, 
and  ill-humor,  opp.  to  kilaratus,  Cic.  Att.  xii.  40.  Fin. 
v.  30.  Caecil.  ap.  Gell.  xv.  9.  Quintil.  xi.  3,  67,  72, 
79,151;  whereas  moostitia  (from  /j,vpa>)  denotes  grief, 
as  deserving  of  commiseration,  as  affliction,  when  a  most 
just  grief  gives  a  tone  of  sadness,  in  opp.  to  Icetus,  Sail. 
Cat.  f.  Tac.  Ann.  i.  28.  Tristitia  is  more  an  affair  of 
reflection  ;  m  oe  s  t  i  t  i  a,  of  feeling.  The*fn*£&,  like  the 
truculent  us,  is  known  by  his  forbidding  look,  his  wrinkled 
forehead,  the  contraction  of  his  eyebrows ;  the  mcestus, 
like  the  afflict us ,  by  his  lack-lustre  eyes  and  dejected 
look.  Tac.  Hist.  i.  82.  Rarus  per  vias  populus  mces- 
ta  plebs ;  dejecti  in  terram  rnilitum  vultus,  ac  plus  tris- 
titce  quam  poenitentiae.  Cic.  Mur.  24,  49.  Tristem 
ipsum,  mcestos  amicos :  and  Orat.  22,  74.  (iii.  234.) 

DOLOR,  see  Car  a.      DOMUS,  see  Aedificium. 

DONUM  ;  MUNUS  ;  LARGITIO  ;  DONARIUM  ;  DONATI- 
VUM  ;  LIBERALITAS.  1.  Donum  (§a)Tivrf)  means  a 
present,  as  a  gratuitous  gift,  by  which  the  giver  wishes 
to  confer  pleasure,  like  Swpov ;  whereas  m  u  n  u  s,  as  a 
reward  for  services,  whereby  the  giver  shows  his  love  or 
favor,  like  yepas  ;  lastly,  1  a  r  g  i  t  i  o,  as  a  gift  from  self 
interested  motives,  which  under  the  show  of  beneficence 
would  win  over  and  bribe,  generally  for  political  ends. 
Suet.  Cses.  28.  Aliis  captivorum  millia  dono  'afferens ; 
that  is,  not  merely  as  a  loan :  compare  with  Ner.  46. 
Auspicanti  Sporus  annulum  muneri  obtulit ;  that  is,  aa 
a  handsome  return.  Tac.  H.  ii.  30.  Id  comitatem 
bonitatemque  faventes  vocabant,  quod  sine  modo  (Vi- 
tellius)  donaret  sua  largiretur  aliena.  2.  Donarium 
denotes  particularly  a  gift  to  a  temple  ;  d  o  n  a  t  i  v  u  m, 
a  military  gift,  or  earnest-money,  which  the  new  em 
peror  at  his  accession  to  the  throne  distributes  among 
the  soldiers ;  liberalitas,  a  gift  which  the  emperor 
bestowed,  generally  on  a  poor  nobleman,  for  his  support. 
(iv.  142.) 

DORSUM;  TERGUM.  Dor  sum  (from  Se'/sa?)  denotes 


68  DUBIUS DUPLEX. 

the  back,  in  an  horizontal  direction,  consequently  the 
back  of  an  animal,  in  opp.  to  the  belly,  like  vwrov  ; 
t  e  r  g  u  m  (from  rpa^Xo?) ,  the  back,  in  a  perpendicu 
lar  direction,  consequently  the  part  between  the  should- 
ders  in  a  man,  in  opp.  to  the  breast,  like  fjierdfypevov. 
Hence  d  o  r  s  u  m  m  o  n  t  i  s  denotes  the  uppermost 
surface  ;  tergum  mentis,  the  hinder  part  of  a 
mountain,  (v.  15.) 

DUBIUS  ;  AMBIGUUS  ;  ANCEPS.  D  u  b  i  u  s  (Soto?)  and 
a  m  b  i  g  u  u  s  (a/^l?  e^wv)  denote  doubt,  with  refer 
ence  to  success  or  failure,  fortune  or  misfortune  ;  a  n- 
ceps,  with  reference  to  existence  itself,  to  the  being  or 
not  being.  Veil.  Pat.  ii.  79.  Ea  patrando  bello  mora 
fuit,  quod  postea  dubia  et  interdum  ancipiti  fortuna  ges- 
tum  est.  Tac.  Ann.  iv.  73.  (v.  282.) 

DUDUM,  see  Pridem.  DULCIS,  see  Suavis. 
DUMI  ;  SENTES  ;  VEPRES.  D  u  m  i  denotes  bushes  grow 
ing  thickly  together,  which  present  the  appearance  of  a 
wilderness  ;  s  e  n  t  e  s,  prickly  and  wounding  bushes, 
thorn-bushes  ;  v  e  p  r  e  s  combines  both  meanings  ;  thorn- 
bushes  w  ich  make  the  ground  a  wilderness,  (vi.  108.) 

DUPLEX  ;  DUPLUM  ;  GEMINUS  ;  DUPLICITER  ;  BIFA- 
RIAM.  1.  Duplex  (8i7rXaf)  denotes  double,  as  dis 
tinct  magnitudes  to  be  counted  :  d  u  p  1  u  m  (§nr\ovv) 
as  continuous  magnitudes  to  be  weighed  or  measured. 
Duplex  is  used  as  an  adjective,  d  u  p  1  u  m  as  a  sub 
stantive.  Quintil.  viii.  6,  42.  In  quo  et  numerus  est 
duplex  et  duplum  virium.  2.  In  d  u  p  i  e  x  (as  in 
StTrXoO?),  do  idleness  is  the  primary,  similarity  and 
equality  the  secondary  notion  ;  in  g  e  in  i  n  u  s  ^ns 
in  S/Su/u-o?),  the  notion  of  similarity  and  equality  is  the 
primary,  that  of  doubleness  the  secondary  one.  In  Cic. 
Part.  6.  Verba  geminata  et  diiplicata  vel  etiam  saepius 
iterata ;  the  word  geminata  refers  to  the  repetition  of 
the  same  notion  by  synonymes  ;  duplicata  to  the  repeti 
tion  of  the  same  word.  3.  Dupliciter  is  always 
modal ;  in  two  different  manners,  with  double  purpose  ; 
b  i  f  a  r  i  a  m  is  local,  in  two  places,  or  two  parts.  Cic, 


EBRIUS ELOQUI.  69 

Fam.  ix.  20.  Dupliciter  delectatus  sum  literis  tuis ; 
compare  with  Tusc.  iii.  11.  Bifariam  quatuor  pertur- 
bationes  Eequaliter  distributse  sunt.  (v.  281.) 

E. 

EBRIUS  ;  VINOLENTUS  ;  TREMULENTUS  ;  CRAPULA  ; 
EBRIOSUS.  1.  Ebrietas  places  the  consequences 
of  the  immoderate  use  of  wine  in  its  most  favorable 
point  of  view,  as  the  exaltation  and  elevation  of  the 
animal  spirits,  arid  in  its  connection  with  inspiration,  like 
fjieSr)  ;  whereas  vinolentia,  and  the  old  word 
t  e  m  u  1  e  n  t  i  a,  in  its  disgusting  point  of  view,  as 
brutal  excess,  and  in  its  connection  with  the  loss  of 
recollection,  like  olvwo-is  ;  lastly,  c  r  a  p  u  1  a,  the  ob 
jective  cause  of  this  condition,  like  KpaiTraXr).  2. 
E  b  r  i  u  s,-and  the  word  of  rare  occurrence,  m  a  d  u  s  a, 
denote  a  person  who  is  drunk,  with  reference  to  the 
condition ;  ebriosus,  a  drunkard,  with  reference  to 
the  habit,  (v.  330.) 

ECCE,  see  En.  EDITUS,  see  Altus. 

EDULIA,  see  Alimenta.      EGERE,  see  Carere. 

EGESTAS,  see  Paupertas.  EJULARE,  see  JLacrimare. 

ELABORARE,  see  Labor.     ELIGERE,  see  Diligere. 

E  LONGINQUO,  see  Procul.  ELOQUENS,  see  Disertus. 

ELOQUI;  ENUNCIARE  ;  PROLOQUI  ;  PRONUNCIARE  ; 
RECITARE.  1.  Eloqui  and  enunciare  denoteanact 
of  the  intellect,  in  conformity  to  which  one  utters  a  thought 
that  was  resting  in  the  mind ;  but  the  eloquens  regards 
therein  both  substance  and  form,  and  would  express  his 
thought  in  the  most  perfect  language  ;  whereas  the 
enuncians  regards  merely  the  substance,  and  would 
only  make  his  thought  publici  juris,  or  communicate  it ; 
hence  e  1  o  c  u  t  i  o  belongs  to  rhetoric,  enuntiatio  to 
logic.  2.  On  the  other  hand,  p  r  o  1  o  q  u  i  denotes  a  moral 
act,  in  conformity  to  which  one  resolves  to  give  utter 
ance  to  a  secret  thought,  in  opp.  to  reticere,  like  profiler* j 
lastly,  pronuntiare,  a  physical  act,  by  which  one 


70  ELUCET EMINENS. 

utters  any  thing,  whether  thought  of,  or  written  mechan 
ically  by  the  organs  of  speech,  and  makes  it  heard,  lika 
recitare.  Pronuntiare,  however,  is  a  simple  act 
of  the  organs  of  speech,  and  aims  merely  at  being  fully 
heard  ;  recitare  is  an  act  of  refined  art,  and  aims 
by  just  modulation,  according  to  the  laws  of  declama 
tion,  to  make  a  pleasing  impression.  P  r  o  n  u  n  t  i  a  t  i  o 
relates  only  to  single  letters,  syllables,  and  words,  as 
the  elements  and  body  of  speech,  whereas  recitatio 
relates  both  to  the  words  and  to  their  import,  as  the 
spirit  of  speech,  (iv.  4.) 

ELUCET,  see  Constat.     EMENDARE,  see  Corrigere. 

EMERE  ;  MERCARI  ;  REDIMERE.  1.  E  m  e  r  e  means 
to  buy,  where  furnishing  one's  self  with  the  article  is 
the  main  point,  the  price  the  next  point,  like  Trpiaa^ai ; 
whereas  m  e  r  c  a  r  i  (from  a^ep^eiv)  means  to  buy,  as 
a  more  formal  transaction,  generally  as  the  mercantile 
conclusion  of  a  bargain,  like  e/z7roX<m  2.  E  m  e  r  e 
refers  to  the  proper  objects  of  trade  ;  redimere.to 
things  which,  according  to  the  laws  of  justice  and  mor 
ality,  do  not  constitute  articles  of  trade,  and  .which  the 
buyer  might  either  claim  as  his  due,  or  ought  to  receive 
freely  and  gratuitously,  such  as  peace,  justice,  love,  and 
so  forth.  Cic.  Sext.  30,  36.  Quis  autem  rex  qui  illo 
anno  non  aut  emendam  sibi  quod  non  habebat,  aut  red- 
imendum  quod  habebat,  arbitrabatur  ?  (iv.  116.) 

EMINENS  ;  EXCELLENS  ;  PR^ECLARUS  ;  PU^ESTANS  ; 
INSIGNIS  ;  SINGULARIS  ;  UNICUS.  1.  E  m  i  n  e  n  s, 
e  x  c  e  1 1  e  n  s,  p  r •  ae  c  1  a  r  u  s,  and  p  r  re  s  t  a  n  s,  in 
volve  a  quiet  acknowledgment  of  superiority  ;  whereas 
e  g  r  e  g  i  u  s,  with  an  expression  of  enthusiasm,  like 
glorious  ;  e  x  i  m  i  u  s,  with  an  expression  of  admiration, 
like  excellent.  2.  E  x  i  m  i  u  s,  &c.  relate  altogether  to 
good  qualities,  like  superior,  and  can  be  connected  with 
vices  and  faults  only  in  irony  ;  whereas  i  n  s  i  g  n  i  s, 
s  i  n  g  u  1  a  r  i  s,  and  u  n  i  c  u  s,  are  indifferent,  and  serve 
as  well  to  heighten  blame  as  praise,  like  distinguished, 
matchless,  (vi.  111.) 


EMINET ERR  ARE.  71 

EMINET,  see  Apparet.  EMINUS,  see  Proctd. 

EMISSARIUS,  see  Explorator. 

EMOLUMENTUM,  see  Lucrum.          EMORI,  see  Mors. 

Eisr ;  ECCE.  E  n  (jjv'i)  means,  see  here  what  wag 
before  hidden  from  thee  !  like  r/z;,  fyl,  rjv&e  ;  whereas 
e  c  c  e  (e^e  ?  or  the  reduplication  of  the  imperative  of 
Eco,  to  see,  oculus  ?)  means,  see  there  what  thou  hast 
not  before  observed  I  like  l$ov.  (vi.  112.) 

ENSIS,  see  G-ladius.  ENUNCIARE,  see  Moqui. 

EPISTOLA,  see  Liierce. 

EPUL^B  ;  CONVIVIUM  ;  DAPES  ;  EPULUM  ;  COMMISS- 
ATIO.  E  p  u  1  as  is  the  general  expression,  the  meal, 
whether  frugal  or  sumptuous,  whether  en  famille  or  with 
guests,  at  home  or  in  public  ;  conviviumisa  social 
meal,  a  convivial  meal ;  d  a  p  e  s  (from  ftdtyai,  SelTrvov), 
a  religious  meal,  a  meal  of  offerings  ;  e  p  u  1  u  m,  a 
solemn  meal,  mostly  political,  a  meal  in  honor  of  some 
thing,  a  festival ;  comissatio  (from  Ko^aC^iv) ,  a 
gormandizing  meal,  a  feast,  (v.  195.) 

EQUUS  ;  CABALLUS  ;  MANNUS  ;  CANTERIUS.  E  q  u  u  s 
(from  the  antiquated  word,  ehu)  denotes  a  horse,  as  a 
general  expression,  a  term  in  natural  history  ;  c  a  b  a  1 1  u  s 
(from  /ca(£a£o>),  a  horse  for  ordinary  services ;  m  a  n  n  u  s, 
a  smaller  kind  of  horse,  like  palfrey,  for  luxury  ;  c  a  n- 
t  e  r  i  u  s,  a  castrated  horse,  a  gelding.  Sen.  Ep.  85. 
Cato  censorius  canterio  vehebatur  et  hippoperis  -quidem 
impositis.  Oh  quantum  decus  soeculi !  Catonem  uno 
caballo  esse  contentum,  et  ne  toto  quidem  !  Ita  non 
omnibus  obesis  mannis  et  asturconibus  et  tolutariia 
pneferres  unum  ilium  equum  ab  ipso  Catone  defrictum. 
(iv.  287.) 

ERGASTULUM,  see  Custodia.  ERIPERE,  see  Demere. 
ERRARE  ;  VAGARI  ;  PALARI.  E  r  r  a  r  e  (Jeppeiv)  is 
to  go  astray,  TrXavaa^cu,  an  involuntary  wandering 
about,  when  one  knows  not  the  right  way  ;  v  a  g  a  r  i 
and  p  a  1  a  r  i,  on  the  other  hand,  mean  a  voluntary 
wandering  ;  v  a  g  a  r  i,  like  aXacr^cu,  when  one  disdains 
a  settled  residence,  or  straight  path,  and  wanders  about 


72  ERUDIRE EXEMPLUM. 

unsteadily  ;  p  a  1  a  r  i  (from  pandere  ?)  when  one  sepa 
rates  from  one's  company,  and  wanders  about  alone. 
E  r  r  a  m  u  s  ignari,  v  a  g  a  m  u  r  soluti,  p  a  1  a  m  u  r  dis- 
persi.  Tac.  H.  i.  68.  Undique  populatio  tt  csedes ;  ipsi 
in  medio  vagi;  abjectis  armis  magna  pars,  saucii  aut 
valantes  in  montem  Vocetiam  perfugiunt..  (i.  89.) 

ERUDIRE  ;  FORMARE  ;  INSTITDERK.  E  r  u  d  i  r  e  and 
f  o  r  m  a  r  e  denote  education  as  an  ideal  good,  and  as 
a  part  of  human  improvement ;  e  r  u  d  i  r  e,  generally, 
and  as  far  as  it  frees  from  ignorance;  for  mare, 
specially,  and  as  far  as  it  prepares  one  in  a  particular 
sphere,  and  for  a  particular  purpose,  and  gives  the  mind 
a  bent  thereto  ;  whereas  instituere  denotes  educa 
tion  as  a  real  good,  in  order  to  qualify  for  a  particular 
employment,  (vi.  113.) 

ERUDITTO,  see  Literce.  ESCA,  see  Alimenta. 

ESCENDERE,  see  Scandere.       ESURIES,  see  JFames. 

ET  ;  QUE  ;  Ac  ;  ATQUE.  E  t  (en)  is  the  most  gen 
eral  copulative  particle  ;  q  u  e  and  e  t — e  t  connect 
opposites ;  que  (/cat),  simply  because  they  are  oppo- 
sites,  as  terra  manque  ;  but  e  t — e  t,  in  order  to  point 
them  out  emphatically  as  opposites  [and  closely  con 
nected  notions  of  the  same  kind~\,  a^  et  terra  et  mari  ; 
whereas  ac  and  a  tque  connect  synrnymes,  at  que  he- 
Tore  vowels  arid  gutturals  ;  a  c  before  the  other  conso 
nants  ;  as,  for  example,  vir  fords  ac  strenuus.  (vi.  114.) 

E  VENIRE,  Accidere.  EVERTEKE,  see  Pcrdere. 

EVESTIGIO,  see  Jtepente.        EVOCARE,  see  Arcessere. 

EXCELLENS,  see  .Eminens.     ExCELSUS,  see  Altus. 

EXCIPERE,  see  8umere.          EXCORS,  see  Amens. 

ExcuBi2E  ;  STATIONES  ;  VIGILLE.  E  x  c  u  b  i  se  are 
the  sentinels  before  the  palace,  as  guards  of  honor  and 
safeguards  ;  stationes,  guards  stationed  at  the  gate 
as  an  outpost ;  vigil ise,  guards  in  the  streets  during 
the  night  as  a  patrol. 

EXCUSATIO,  see  Purgatio. 

EXEMPLUM  ;  EXEMPLAR.  E  x  e  m  p  1  u  m  means  an 
example  out  of  many,  chosen  on  account  of  its  relative 


EXERCITUS EXPLORATOR.  78 

aptness  for  a  certain  end  ;  whereas  exemplar  means 
an  example  before  others,  chosen  on  account  of  its  ab 
solute  aptness  to  represent  the  idea  of  a  whole  species, 
a  model.  Cic.  Mur.  31.  Veil.  P.  ii.  100.  Antonius 
singulare  exemplum  clementiae  Caesaris  ;  compare  with 
Tac.  Ann.  xii.  87.  Si  incolumem  servaveris,  seternum 
exemplar  clementiae  ero  ;  not  merely  tuse  dementia,  but 
of  clemency  in  general,  (v.  359.) 

EXERCITUS  ;  COPLE.  Exercitus  is  an  army 
that  consists  of  several  legions ;  but  c  o  p  i  33  mean 
troops,  which  consist  of  several  cohorts. 

EXIIIIJERE,  see  Prcebere.     EXIGERE,  see  Petere. 

EXIGUUS,  see  Parviis. 

EXILIS  ;  MACER  ;  GRACILIS  ;  TENUTS.  E  x  i  1  i  s 
and  m  a  c  e  r  denote  leanness,  with  reference  to  the  in 
terior  substance  and  with  absolute  blame,  as  a  conse 
quence  of  want  of  sap,  and  of  shrivelling  ;  e  x  i  1  i  s  (from 
egere,  exiguus,)  generally  as  applicable  to  any  material 
body,  and  as  poverty  and  weakness,  in  opp.  to  uber, 
Cic.  Or.  i.  12  ;  m  a  c  e  r  (/-ta/epo?,  meagre,)  especially 
to  animal  bodies,  as  dryness,  in  opp.  to  pmguis,  Virg. 
Eel.  iii.  100  ;  whereas  g  r  a  c  i  1  i  s  and  t  e  n  u  i  s,  with 
reference  to  the  exterior  form,  indifferently  or  with 
praise  ;  t  e  n  u  i  s  (raw?,  thin'),  as  approaching  to  the 
notion  of  delicate,  and  as  a  general  term,  applicable  to 
all  bodies,  in  opp.  to  crassus,  Cic.  Fat.  4.  Vitruv.  iv. 
4  ;  but  g  r  a  c  i  1  i  s  as  approaching  to  the  notion  of  tall, 
procerus,  and  especially  as  applicable  to  animal  bodies, 
like  slender,  in  opp.  to  opimus,  Cic.  Brut.  91 ;  obe&tf, 
Cels.  i.  3,  30.  ii.  1.  Suet.  Dom.  18.  (v.  25.) 

EXIMERE.  see  Demere.        EXISTIMARE,  see  Censere. 

EXITIUM,  EXITUS,  see  Lues. 

EXPERIRI,  see  Tentare.       EXPETERE,  see  Velle. 

EXPILARE,  see  Vast  are. 

EXPLORATOR  ;  SPECULATOR  ;  EMISSARIUS.  E  x  p  1  o- 
r  a  t  o  r  e  s  are  scouts,  publicly  ordered  to  explore  the 
etato  of  the  country  or  the  enemy  ;  specula  tores,, 
epies,  secretly  sent  out  to  observe  the  condition  and 


74  EXPROBRARE EXTERUS. 

plans  of  the  enemy  ;  e  m  i  s  s  a  r  i  i,  secret  agents,  com 
missioned  with  reference  to  eventual  measures  and  ne 
gotiations,  (vi.  117.) 

EXPROBRARE,  see  Objicere. 

EXSECRARI,  see  Abominare. 

EXSEQULE,  see  Funus.          EXSOMNIS,  see  Vigil. 

EXSPECTARE,  see  Manere. 

EXSPES  ;  DESPERANS.  E  x  s  p  e  s  denotes  hopeless 
ness,  as  a  state  ;  but  d  e  s  p  e  r  a  n  s,  despondency,  aa 
the  painful  feeling  of  hopelessness. 

EXSTRUCTUS,  see  Prceditus.     EXSUL,  see  Perfuga. 

EXSULTARE,  see  G-audere.        EXTA,  see  Caro. 

EXTEMPLO,  see  Repent  e. 

.EXTERUS  ;  EXTERNUS  ;  PEREGRINUS  ;  ALIENIGENA. 
EXTRARIUS  ;  EXTRANEUS ;  AD-VENA;  HOSPES.  1.  Ex 
tern  s  and  externus  denote  a  foreigner,  as  one 
dwelling  in  a  foreign  country  ;  whereas  p  e  r  e  g  r  i  n  u  s, 
alienigena,  ad  vena,  and  h  o  s  p  e  s,  as  one  who 
sojourns  for  a  time  in  a  country  not  his  own.  2.  E  x- 
t  e  r  n  u  s  denotes  a  merely  local  relation,  and  is  appli 
cable  to  things  as  well  as  to  persons  ;  but  e  x  t  e  r  u  s, 
an  intrinsic  relation,  and  is  an  epithet  for  persons  only. 
Externce  nationes  is  a  merely  geographical  expression 
for  nations  that  are  situated' without ;  exteroe  nationes ,  a 
political  expression  for  foreign  nations.  3.  Extraneus 
means,  that  which  is  without  us,  in  opp.  to  relatives, 
family,  native  country  ;  -whereas  extrarius,  in  opp. 
to  one's  self.  Cic.  ap.  Colum.  xii.  Comparaia  est  opera 
mulieris  ad  domesticani  diligentiam ;  yiri  autem  ad  ex- 
ercitationem  forensem  et  extraneam :  cornp.  with  Juv. 
ii.  56.  Utilitas  aut  in  corpore  posita  est  aut  in  extrariis 
rebus  :  or  Quintil.  vii.  2,  9,  with  vii.  4,  9.  4.  P  e  r  e- 
g  r  i  n  u  s  is  one  who  does  not  possess  the  right  of  citi 
zenship,  in  opp.  to  civis,  Sen.  Helv.  6  ;  alienigena, 
one  born  in  another  country,  in  opp.  to  patrius  and  in- 
digena  ;  a  d  V  e  n  a,  the  emigrant,  in  opp.  to  indigena^ 
Liv.  xxi.  30  ;  h  o  s  p  e  s,  the  foreigner,  in  opp.  to  pop* 
ularis.  5.  P  e  r  e  g  r  i  n  u  s  is  the  political  name  of  a 


EXTORRIS FABULARI.  75 

foreigner,  as  far  as  he  is  without  the  rights  of  a  citizen 
and  native  inhabitant,  with  disrespect ;  h  o  s  p  e  s,  the 
name  given  to  him  from  a  feeling  of  kindness,  as  pos 
sessing  the  rights  of  hospitality.  Cic.  Rull.  ii.  34.  Nos 
autem  hinc  Romae,  qui  veneramus,  jam  noii  hospites  sed 
peregrini  atque  advence  nominabamur.  (iv.  380.) 

EXTORRIS,  see  Perfuga. 

EXTRANEUS,  EXTRARIUS,  SC6  JExtCTUS. 

EXTREMUS  ;  ULTIMUS  ;  POSTREMUS  ;  NOVISSIMUS. 
Ext  r  emus  and  u  1 1  i  m  u  s  denote  the  last  in  a  con 
tinuous  magnitude,  in  a  space  ;  e  x  t  r  e  rn  u  s,  the  out 
ermost  part  of  a  space,  or  of  a  surface,  in  opp.  to  inti- 
mus  and  medius,  Cic.  N.  D.  ii.  27,  54.  Cluent.  65, 
like  ecr%aT09  ;  ultimus  (superl.  from  ollus),  the 
outermost  point  of  a  line,  in  opp.  to  citimus  and  proxi- 
mus.  Cic.  Somn.  3.  Prov.  cons.  18.  Liv.  v.  38,  41, 
like  Xota^ro9.  Whereas  postremus  and  n  o  v  i  s  s  i- 
m  u  s  denote  the  last  in  a  discrete  quantity,  or  magni 
tude  consisting  of  separate  parts,  in  a  row  of  progress 
ive  numbers  ;  p  o  s  t  r  e  m  u  s,  the  last  in  a  row  that  is 
completed,  in  which  it  occupies  the  last  place,  in  opp.  to 
those  that  precede  it,  primus,  princeps,  tertius,  like 
vararo^  ;  whereas  novissimus  denotes  the  last  in  a 
row  that  is  not  complete,  in  which,  as  the  last  comer,  it 
occupies  the  last  place,  in  opp.  to  that  which  has  none 
to  follow  it,  but  is  last  of  all,  like  vearos. 

Exuvi^;,  see  Prceda. 

F. 

FABER  ;  OPIFEX  ;  ARTIFEX.  F  a  b  r  i  (from  favere, 
fovere,)  are  such  workmen  as  labor  with  exertion  of  bod 
ily  strength,  carpenters  and  smiths,  ^e^aW/rre?  ;  opi- 
fices  such  as  need  mechanical  skill  and  industry, 
Qdvavaoi ;  artifices'  such  as  employ  mind  and  in 
vention  in  their  mechanical  functions,  revymu.  (v. 
329.) 

FABULARI,  see  Loqui,  G-arrire,  and  Dicere. 


76  FACERE FAMES. 

FACERE,  see  Agere.  FACETIAE,  see  Lepidus. 

FACIES  ;  Os  ;  VULTUS  ;  OcuLr.  F  a  c  i  e  s  (from 
species)  and  o  c  u  1  i  (from  oWo?)  denote  the  face  and 
eyes  only  in  a  physical  point  of  view,  as  the  natural 
physiognomy  and  the  organs  of  sight ;  but  o  s  and 
v  u  1 1  u  s  with  a  moral  reference,  as  making  known  the 
temporary,  and  even  the  habitual  state  of  the  mind  by 
the  looks  and  eyes  ;  os  (from  O^O/AGW),  by  the  glance 
of  the  eye,  and  the  corresponding  expression  of  the 
mouth  ;  vul  tus  (from  eXt/cro?),  by  the  motion  of  the 
eye,  and  the  simultaneous  expression  of  the  parts  nearest 
to  it,  the  serene  and  the  darkened  brow.  Tac.  Agr. 
44.  Nihil  metus  in  vultu  ;  gratia  oris  supererat.  (iv. 
318.) 

FACILITAS,  see  Humanitas.     FACINUS,  see  Delictum. 

FACULTAS,  see  Occasio.  FACTUM,  see  Agere. 

FACUNDUS,  see  Disertus.         FACTIO,  see  Paries. 

FALLACITER,  see  Perperam. 

FALLERE  ;  FRUSTRARI  ;  DECIPERE  ;  CIRCUMVENIRE  ; 
FRAUDARE  ;  IMPONERE.  Fallere,  frustrari,  and 
imponere,  mean  to  deceive,  and  effect  an  exchange 
of  truth  for  falsehood,  a$d\\eiv ;  the  fallens  (<7(£aXXa>z/) 
deceives  by  erroneous  views  ;  the  frustrans  (from 
•^1^09),  by  false  hopes  ;  the  imponens,  by  practising  on 
the  credulity  of  another.  I)  e  c  i  p  e  r  e  and  c  i  r- 
cumvenire  mean  to  outwit,  and  obtain  an  unfair 
advantage,  airardv  ;  the  decipiem,  by  a  suddenly  exe 
cuted  ;  the  circumveniens,  by  an  artfully  laid  plot. 
Fraudare  (^revbeiv)  means  to  cheat,  or  injure  and  rob 
anybody  by  an  abuse  of  his  confidence,  (v.  357.) 

FALSE,  FALSO,  see  Perperam.     FAMA,  see  Humor. 

FAMES  ;  ESURIES  ;  INEDIA.  Fames  is  hunger 
from  want  of  food,  like  Xt//,o9,  in  opp.  to  satietas  ;  whereas 
e  s  u  r  i  e  s  is  hunger  from  an  empty  and  craving 
stomach,  in  opp.  to  sitis  ;  lastly,  i  n  e  d  i  a  is  not  eating, 
in  a  general  sense,  without  reference  to  the  cause, 
though  for  the  most  part  from  a  voluntary  resolution, 
like  aaiTia.  Hence  fame  and  esurie  perire  mean  to 


FAMILIA  -  FAUX.  77 

die  of  hunger,  whereas  inedia  pcrire  means  to  starve 
one's  self  to  death,  (iii.  119.) 

FAMILTA,  see  ^Edificium.      FAMILIARIS,  see  Socius. 

FAMULUS,  see  Servus.  FANUM,  see  Templum. 

FAS  EST,  see  Concessum  est. 

FASTIDTUM,  see  Spernere.     FASTIGIUM,  see  Gulmen. 

FASTUS.  see  Superbia.  FANUM,  see  Dicero. 

FATEHI  ;  PROFITERI  ;  CONFITERI.  F  a  t  e  r  i  means 
to  disclose,  without  any  accessory  notion,  in  opp.  to 
celare,  Liv.  xxiv.  5.  Curt.  vi.  9;  profiteri  means  to 
avow,  freely  and  openly,  without  fear  and  reserve, 
whether  questioned  or  not  ;  confiteri,  to  confess  in 
consequence  of  questions,  menaces,  compulsion.  The 
professio  has  its  origin  in  a  noble  consciousness,  when  a 
man  disdains  concealment,  and  is  not  ashamed  of  that 
which  he  has  kept  secret  ;  the  confessio,  in  an  ignoble 
consciousness,  when  a  man  gives  up  his  secret  out  of 
weakness,  and  is  ashamed  of  that  which  he  confesses. 
Cic.  Csec.  9,  24.  Ita  libenter  confitettir,  ut  non  solum 
fateri,  sed  etiam  profiteri  videatur.  Plane.  25,  62. 
Pvabir.  perd.  5.  (iv.  80.) 

FATIGATUS  ;  FESSUS  ;  LASSUS.  Fatigatus  and 
f  e  s  s  u  s  expres?  the  condition  in  which  a  man  after  ex 
ertion  longs  for  reit,  from  subjective  weariness  ;  whereas 
1  a  s  s  u  s  and  lassatus,  the  condition  in  which  a 
man  after  active  employment  has  need  of  rest,  from  ob 
jective  weakness.  Gels.  i.  2,  15.  Exercitationis  finis 
esbe  de^et  sador  aut  certe  lassitudo,  quae  citra  fatiga- 
tionem  sit.  Sail.  Jug.  57.  Opere  castrorurn  et  proeli- 
orum  fessi  lassique  erant.  (i.  105.) 

FATUM,  see  Cams.  FATUUS,  see  Stupidits. 

FAUSTUS,  see  Felix. 

FAUX  ;  GLUTUS  ;  INGLUVIES  ;  GUTTUR  ;  GURGULIO  ; 
GULA.  Faux,  glutus,  and  i  n  g  1  u  v  i  e  s,  denote 
the  space  within  the  throat  ;  glutus  (7Xwrra),  in  men  ; 
s;  f  a  u  x 


ingluvies,  in  animals;  f  a  u  x  (^)a/3iryf),  the  upper 
part,  the  entrance  into  the  throat  ;  whereas  g  u  1  1  u  r, 
g  u  r  g  u  1  i  o,  and  ?t  »j  1  a,  denote  that  part  of  the  body 

G 


78  FAX FEMINA. 

which  encloses  the  space  within  the  throat ;  g  u  r  g  u  1  i  o 
(redupl.  of  gula),  in  animals  ;  g  u  1  a,  in  men  ;  g  u  1 1  u  r, 
in  either,  (v.149.) 

FAX  ;  T^EDA  ;  FUNALE.  F  a  x  is  the  general  ex 
pression  for  any  sort  of  torch  ;  t  <ne  d  a  is  a  natural  pine 
torch  ;  fun  ale,  an  artificial  wax- torch. 

FEL  ;  BILIS.  F  e  1  (from  (f)\eya),  ^Xey/za,)  is  the 
gall  of  animals,  and,  figuratively,  the  symbol  of  bitter 
ness  to  the  taste  ;  whereas  b  i  1  i  s  is  the  gall  of  human 
beings,  and,  figuratively,  the  symbol  of  exasperation  of 
mind.  (v.  120.) 

FELIX  ;  PROSPER  ;  FAUSTUS  ;  FORTUNATUS  ;  BEATUS. 
Felix,  foe  1  i  x,  (<f>v\ov  I%G>J/)  is  the  most  general  ex 
pression  for  happiness,  and  has  a  transitive  and  intran 
sitive  meaning,  making  happy  and  being  happy  ;  pros 
per  and  fa  us  tus  have  only  a  transitive  sense,  mak 
ing  happy,  or  announcing  happiness  ;  prosperum 
(Tr^ocr^opo?)  as  far  as  men's  hopes  and  wishes  are  ful 
filled ;  fan  stum  (from  a^auw,  (f>avcmjpLo<;^)  as  an 
effect  of  divine  favor,  conferring  blessings ;  whereas 
fortunatus  and  b  e  a  t  u  s  have  only  an  intransitive 
or  passive  meaning,  being  happy  ;  fortunatus,  as  a 
favorite  of  fortune,  like  euTt^ifc  ;  beatus  (^/T;?)  as 
conscious  of  happiness,  and  contented,  resembling  the 
*&eol  peta  {dcovres,  like  [JbaKapios .  (vi.  125.) 

FEMINA  ;  MULIER  ;  UXOR  ;  CONJUX  ;  MARITA.  1. 
F  e  m  i  ri  a  (fyvofjbevrj)  denotes  woman  with  regard  to  her 
physical  nature  and  sex,  as  bringing  forth,  in  opp.  to 
mas;  whereas  rnulier  (from  mollis),  woman,  in  a 
physical  point  of  view,  as  the  weaker  and  more  tender 
sex,  in  opp.  to  vir  ;  whence  f  e  m  i  n  a  only  can  be  used 
for  the  female  of  an  animal.  2.  M  u  1  i  e  r  denotes  also 
the  married  woman,  in  opp.  to  virgo,  Cic.  Verr.  ii.  1  ; 
whereas  u  x  o  r  and  c  o  n  j  u  x,  the  wife,  in  opp.  to  the 
husband  ;  u  x  o  r,  merely  in  relation  to  the  man  who  has 
married  her,  in  opp.  to  maritus,  Tac.  G.  18  ;  c  onj  u  x 
(from  conjungere),  in  mutual  relation  to  the  husband, 
as  half  of  a  pair,  and  in  opp.  to  liberi,  Cic.  Att.  viii.  2. 


FEMTJR FERRE.  79 

Catil.  iii.  1.  Liv.  v.  39,  40.  Tac.  Ann.  iv.  62.  H. 
iii.  18.  6Y.  Suet.  Cal.  17,  Accordingly,  uxor  be 
longs  to  the  man  ;  conjux  is  on  a  par  with  the  man  ; 
uxor  refers  to  an  every-day  marriage,  like  wife  ;  c  o  n- 
jux,  .to  a  marriage  between  people  of  rank,  like  con 
sort.  Yell.  Pat.  ii.  100.  Claudius,  Gracchus,  Scipio, 
quasi  cujuslibet  uxore  violata  poenas  perpendere,  quum 
Caesaris  filiam  et  Nerones  violassent  conjugem.  3. 
Uxor  is  the  ordinary,  m  a  r  i  t  a  a  poetical,  expression 
for  a  wife.  (iv.  327.) 

FEMUR,  see  Coxa.  FERA,  see  Animal. 

FERAX,  see  Fcecundus.         FERE,  see  Pcene. 

FERINE,  see  Solemnia.  FERIARI,  see  Vacare. 

FERIRE,  see  Verberare.         FERME,  see  Pcene. 

FEROCIA  ;  FEROCITAS  ;  VIRTUS  ;  FORTITUDO.  F  e  r- 
o  c  i  a  and  ferocitas  (from  $pd%ai)  denote  natural 
and  wild  courage,  of  which  even  the  barbarian  and  wild 
beast  are  capable  ;  f  e  r  o  c  i  a,  as  a  feeling,  feroci 
tas,  as  it  shows  itself  in  action  ;  whereas  virtus 
and  fortitudo  denote  a  moral  courage,  of  which 
men  only  of  a  higher  mould  are  capable  ;  virtus,  that 
which  shows  itself  in  energetic  action,  and  acts  on  the 
offensive  ;  fortitudo  (from  the  old  word  forctitudo, 
from  farcire,)  that  which  shows  itself  in  energetic  re 
sistance,  and  acts  on  the  defensive,  like  constantia. 
Pacuv.  Nisi  insita  ferooitate  atque  ferocia.  Tac.  Ann. 
xi.  19.  Nos  virtutem  auximus,  barbari  ferociam  infre- 
gere  :  and  ii.  25.  (i.  44.) 

FERRE  ;  PORTARE  ;  BAJULARE  ;  GERERE.  1.  F  e  rr  e 
means,  like  ^epetz/,  to  carry  any  thing  portable  from  one 
place  to  another;  port  are  and  bajulare,  liko 
Baard^eiv,  to  carry  a  load  ;  p  o  r  t  a  r  e  (from  iropL^etv)^ 
for  one's  self,  or  for  others  ;  bajulare,  as  a  porter. 
In  Caes.  B.  G.  i.  16.  jiEdui  frumentum  ....  .confer  ri^ 
comportari,  adesse  dicere  ;  conferre  refers  to  the  de 
livery  and  the  contribution  from  several  subjects  to  the 
authorities  of  the  place  ;  comportare,  the  delivery 
of  these  contributions  by  the  authorities  of  the  place  to 


80  FERllE. 

Csesar.  2.  Ferre,  portare,  and  b  a  j  u  1  a  r  e,  ex 
press  only  an  exterior  relation,  that  of  the  carrier  to  his 
load,  whereas  g  e  r  e  r  e  (ayelpeiv)  g  e  s  t  a  r  e,  like 
fybpeiv,  an  interior  relation,  that  of  the  possessor  to  his 
property.  As,  then,  bellum  ferre  means  only 
either  inferre  bellum  or  tolerare,  so  bellum  gerere 
has  a  synonymous  meaning  with  habere,  and  is  applica 
ble  only  to  the  whole  people,  or  to  their  sovereign,  who 
resolved  upon  the  war,  and  is  in  a  state  of  war  ;  but 
not  to  the  army  fighting,  nor  to  the  commander  who  is 
commissioned  to  conduct  the  war.  Bellum  geret  populus 
Romanus,  administrat  consul,  capessit  miles,  (i.  150.) 
FERRE  ;  TOLERARE  ;  PERFERRE  ;  PERPETI  ;  SUSTI- 
NERE  ;  SIN  ERE  ;  SUSTENTARE.  1.  Ferre  ^epeiv) 
represents  the  bearing,  only  with  reference  to  the  bur 
den  which  is  borne,  altogether  objectively,  like  (frepeiv  ; 
whereas  tolerare,  perferre,  and  p  a  t  i,  p  e  r- 
p  e  t  i,  with  subjective  reference  to  the  state  of  mind  of 
the  person  bearing  ;  the  tolerans  and  perferens  bear 
their  burden  without  sinking  under  it,  with  strength  and 
self-control,  synonymously  with  sustmens,  sustaining, 
like  ro\fjLO)v  ;  the  patiens  and  pcrpetiens  (Tra^etz/)  with 
out  striving  to  get  rid  of  it,  with  willingness  or  resigna 
tion,  enduring  it,  synonymously  with  sinens.  Ferre 
and  tolerare  have  only  a  noun  for  their  object,  but 
p  a  t  i  also  an  infinitive.  2.  Perferre  is  of  higher 
import  than  tolerare,  as  p  e  r  p  e  t  i  is  of  higher  import 
than  pati,  to  endure  heroically  and  patiently.  Poet.  ap. 
Cic.  Tusc.  iv.  29.  Nee  est  malum,  quod  non  natura 
humana  patiendo  ferat :  compare  with  Tac.  Ann.  i.  74. 
Sen.  Thyest.  807.  Leve  est  miserias  ferre ;  perferre 
cst  grave.  Plin.  H.  N.  xxvi.  21.  Qui  perpeti  medici- 
nam  non  toleraverant.  Tac.  Ann.  iii.  3.  Magnitudinem 
mali  perferre  visu  non  toleravit.  3.  Tolerare  (from 
T\rivai)  means  to  keep  up  under  a  burden,  and  not  sink 
down  ;  but  sustinere  means  to  keep  up  the  bur 
den,  and  not  let  it  sink.  4.  P  a  t  i  denotes  an  intel 
lectual  permission,  no  opposition  being  made,  like  to  let 


FERTILIS FIDES.  81 

happen  ;  whereas  s  i  n  e  r  e  (avelvai)  denotes  a  mate  • 
rial  permission,  not  to  hold  any  thing  fast  nor  otherwise 
hinder,  to  leave  free.  P  a  t  i  has,  in  construction, 
the  action  itself  for  its  object,  and  governs  an  infinitive  ; 
s  i  n  e  r  e,  the  person  acting,  and  is  in  construction  with 
ut.  (iv.  259.)  5.  Sustinere  means  to  hold  up,  in 
a  general  sense,  whereas  sustentare,  to  hold  up 
with  trouble  and  difficulty.  Curt.  viii.  4,  15.  Forte 
Macedo  gregarius  miles  seque  et  arma  sustentans  tandem 
in  castra  venit ;  compare  with  v.  1,  11.  Tandem  La- 
conum  acies  languescere,  lubrica  arma  sudore  vix  sus- 
tinens.  Also,  Liv.  xxiii.  45.  Senec.  Prov.  4.  a.  f.  (iii. 
293.) 

FERTILIS,  see  Foscundus.     FERULA,  see  Fustis. 

FERVERE,  see  Calere.  FESSUS,  see  Fatigatus. 

FESTA,  see  Solemnia.  FESTINUS,  see  Citus. 

FESTIVUS,  see  Lepidus.       FIDELIS,  see  Fidus. 

FIDELITAS,  see  Fides. 

FlD ERE  ;  CONFIDERE  ;  FlDEM  HABERE  ;  CREDERE  ; 

COMMITTERE  ;  PERMITTERE.  1.  Fidere  (-Tre/^ea') 
means  to  trust;  confidere,  to  trust  firmly,  both 
•with  reference  to  strength  and  assistance  ;  whereas 
fidem  habere,  to  give  credit,  and  credere,  to 
place  belief,  namely,  with  reference  to  the  good  inten 
tions  of  another.  Liv.  ii.  45.  Oon^u.cs  magis  nori 
confidere  quam  non  credere  suis  mu.Ul-as  ;  the  former 
with  reference  to  their  valor,  the  lattei  with  reference 
to  their  fidelity.  2.  Fidere,  etc.,  denote  trust  as  a 
feeling  ;  c  o  m  m  i  1 1  e  r  e,  perinittere,  as  an  ac 
tion  ;  the  committens  acts  in  good  trust  in  the  power 
and  will  of  another,  whereby  he  imposes  upon  him  a 
moral  responsibility  ;  to  intrust ;  the  per  mittens  acts  to 
get  rid  of  the  business  himself,  whereby  he  imposes 
at  most  only  a  political  or  legal  responsibility,  as  to 
leave  (or,  give  up)  to.  Cic.  Font.  14.  Ita  ut  corn- 
missus  sit  fidei,  permissus  potestati.  Verr.  i.  32.  v. 
14.  (v.  259.) 

FIDES  ;   FIDELITAS  ;   FIDUCIA  ;  CONFIDENTIA  ;  Au 
6 


82  FIDES FIDTJS. 

DACIA  ;  AUDENTIA.  1.  Fides  and  fidelitaa 
mean  the  fidelity  which  a  man  himself  observes  towards 
others;  fides,  in  a  more  general  sense,  like  Trums, 
the  keeping  of  one's  word  and  assurance  from  con 
scientiousness,  together  with  the  reliance  of  others  upon 
us  as  springing  from  this  quality,  the  credit  we  possess  ; 
fidelitas  denotes,  in  a  more  special  sense,  like 
TUG-TOTT??,  the  faithful  adherence  to  persons  to  whom  we 
have  once  devoted  ourselves  ;  whereas  f  i  d  u  c  i  a  .and 
confidentia  denote  the  trust  we  place  in  others  ; 
f  i  d  u  c  i  a,  the  laudable  trust  in  things,  in  which  we  act 
ually  can  trust,  which  is  allied  to  the  courage  of  trusting 
in .  ourselves,  in  opp.  to  timor ;  Cic.  Div.  ii.  31.  Plin. 
Ep.  v.  17,  like  ^-apq-o?  ;  but  confidentia  denotes  a 
blamable  blind  trust,  particularly  in  one's  own  strength, 
in  opp.  to  foresight  and  discretion,  and  which  converts 
spirit  into  presumption,  like  ^acro?.  5.  Fiducia 
and  confidentia  have  their  foundation  in  trusting 
to  the  prosperous  issue  of  anything  ;  a  u  d  a  c  i  a  and 
a  u  d  e  n  t  i  a,  in  the  contempt  of  danger  ;  a  u  d  a  c  i  a  some 
times  means  a  laudable  boldness,  as  a  word  of  higher 
import  than  fidncia ;  sometimes  a  blamable  boldness, 
as  a  civil  term  for  temeritas,  like  roX/^a  ;  but  a  u  d  e  n-' 
t.i  a  is  always  a  laudable  spirit  of  enterprise.  Juven. 
xiii.  108.  Quum  magna  malae  superest  aiidacia  causoe, 
creditur  a  multis  fiducia.  Sen.  Ep.  87.  Quae  bona 
sunt,  fiduciam  faciunt,  divitiae  audaeiam.  (v.  256.) 

FIDES,  see  Religio.  FIDES,  see  Chorda. 

FIDUCIA,  see  Fides. 

FIDUS  ;  FIDELIS  ;  INFIDUS  ;  INFIDBUS  ;  PERFIDUS  ; 
PERFIDIOSUS.  1.  Fid  us  denotes  a  natural  quality, 
like  trustworthy,  with  relative  praise  ;  whereas  f  i  d  e  1  i  s 
denotes  a  moral  characteristic,  as  faithful,  with  absolute 
praise.  Liv.  xxii.  22.  Eo  vinculo  Hispaniam  vir  umis 
solerti  magis  quam  fideli  consilio  exsolvit.  Abellex 
erat  Sagunti,  nobilis  Hispanus,  fidus  ante  Poenis.'  2. 
In  fid  us  means  unworthy  of  trust;  in  fid  el  is, 
unfaithful ;  p  e  r  f  i  d  u  s,  treacherous,  in  particular  ac 


FIGUKA  —  FIN1RE.  83 

tions  ;  perfidiosus,  full  of  treachery,  with  refer 
ence  to  the  whole  character,  (v.  255.) 

FIGURA  ;  FORMA  ;  SPECIES.  F  i  g  u  r  a  (from  fin- 
gere,  fayyew,')  denotes  shape  altogether  indifferently, 
in  its  mathematical  relation,  as  far  as  it  possesses  a  defi 
nite  outline,  like  o-^rj/jua  ;  whereas  forma  ((/>O^/AO?, 
(f)6pr]^a^  denotes  it  in  an  cesthetical  relation,  as  far  as 
it  is  a  visible  stamp  and  copy  of  an  interior  substance, 
to  which  it  corresponds,  like  pop^rf  ;  lastly,  species, 
in  its  physical  relation,  as  far  as  it  stands  opposed  to  the 
inner  invisible  substance,  which  it  covers  as  a  mere  out 
side,  like  eZSo?.  Hence  figurare  means  to  shape, 
that  is,  to  give  a  definite  outline  to  a  formless  mass  ; 
whereas  f  o  r  m  a  r  e  means  to  form,  that  is,  to  give  the 
right  shape  to  an  unwrought  mass  ;  and  lastly,  s  p  e- 
ciem  addere  means  to  bedeck  any  thing,  in  the  old 
sense  of  the  word,  that  is,  to  give  to  a  mass  already 
formed  an  exterior  that  shall  attract  the  eye.  Accord 
ing  to  this  explanation  f  i  g  u  r  a  refers  exclusively  to 
the- outline  or  lineaments,  whilst  forma,  or  at  least 
species,  involves  color,  size,  and  the  like.  (iii.  25.) 

FIMUS,  see  Lutum. 

FINDERE  ;  SCINDERE.  F  i  n  d  e  r  e  means  to  sepa 
rate  a  body  according  to  its  natural  joints,  consequently 
to  divide  it,  as  it  were,  into  its  component  parts,  to 
cleave  ;  but  s  c  i  n  d  e  r  e  (a-KebdcraC)  to  divide  it  by 
force,  without  regard  to  its  joints,  and  so  separate  it  into 
fragments,  to  chop  or  tear  to  pieces.  Hence  find  ere 
lignum  means  to  cleave  a  log  of  wood,  with  the  as 
sistance  of  nature  herself,  lengthways  ;  s  cinder  e,  to 
chop  it  by  mere  force  breadthways.  The  findens  cequor 
nave  considers  the  sea  as  a  conflux  of  its  component 
waters  ;  the  scindens,  merely  as  a  whole,  (iv.  154.) 

FmiRE ;  TERMINARE  ;  CONSUMMARE  ;  ABSOLVERE  ; 
PERFICERE.  F  i  n  i  r  e  and  terminare  denote  the 
mere  ending  of  anything,  without  regard  to  how  far  the 
object  of  the  undertaking  is  advanced;  finire 
?)  to  end,  in  opp.  to  incipere,  Cic.  Orat.  iii. 


84  FINIS  —  FLTJERE. 

59;  but  terminal e,  to  make  an  end,  in  opp.  tc 
continuare ;  whereas  consummare,  absolvere, 
and  perficere  denote  the  completion  of  a  work; 
consummare,  as  the  most  general  term  in  opp.  to 
doing  a  thing  by  halves  ;  absolvere  refers  to  a  duty 
fulfilled,  and  a  difficult  work  which  is  now  done,  and 
leaves  the  workman  free,  in  opp.  to  inchoare ;  perfi 
cere  refers  to  an  end  attained,  and  a  self-chosen  task, 
which  is  now  done,  and  may  be  called  complete,  in  opp. 
to  conari.  Cic.  Orat.  29,  30.  Verr.  i.  27.  Abso 
lut  u  s  also  has  an  extensive  signification,  and  refers  to 
the  completeness  of  the  work,  like  eWeX??? ;  p  e  r- 
fectus,  an  intensive  signification,  and  refers  to  the 
excellence  of  the  work,  like  reXeio?.  (iv.  366.) 

FINIS  ;  TERMINUS  ;  LIMES.  Finis  (from  </&tW) 
denotes  a  boundary,  as  a  mathematical  line,  like  reXo?  ; 
terminus  and  limes,  a  mark,  as  the  material 
sign  of  a  boundary  ;  terminus  (re^o/xeyo?,  re/o^a,) 
a  stone  set  up,  as  the  sign  of  a  bounding  point,  like 
Tepfj^a  ;  limes,  a  ridge,  as  the  sign  of  a  bounding 
line,  like  opos.  Cic.  Loel.  16.  Constituendi  sunt  qui 
sint  in  amicitia  fines  et  quasi  termini  diligendi.  Hor. 
Carm.  ii.  18,  24.  Revellis  agri  terminos  et  ultra  limites 
clientium  salis  avarus.  (iv.  359.) 

FINITIMUS,  see  Vicinus.         FIRMUS,  see  Validus. 

Fiscus,  see  JErarium.          FLAGITARE,  see  Petere, 

FLAGITIUM,  see  Delictum.      FLAGRARE,  see  Ardere. 

FLAVUS,  see  Luteus.        .      FLERE,  see  Lacrimare. 

FLUCTUS,  see  Aqua.  FLUENTUM,  see  Am/*. 

FLUERE  ;  MANARE  ;  LIQUERE.  F 1  u  e  r  e  (<£Xi/&>) 
denotes  flowing,  with  reference  to  the  motion  of  the 
fluid  ;  m  a  n  a  r  e  (from  fwiw>9,  or  madere^)  with  refer 
ence  to  the  imparting  of  the  fluid  ;  and  1  i  q  u  e  r  e, 
with  reference  to  the  nature  of  the  fluid.  The  cause 
of  the  fluendi  is,  that  the  fluid  has  no  dam,  and  accord 
ing  to  the  law  of  gravity  flows  on  ;  whereas  the  cause 
of  the  manandi  is  the  over-fulness  of  the  spring  ;  lastly, 
1  i  q  u  e  r  e,  to  be  fluid,  is  the  negative  state  offluere  and 


FLUVIUS FGECTJNDUS.  85 

manare.  Hence  f  1  u  e  r  e,  with  its  synonyme  1  a  b  i,  ig 
more  opposed  to  Ticerere  and  stare  ;  and  moreover  lab- 
ari,  with  its  synonyme  effundi,  more  opposed  to 
contineri,  claudi ;  lastly,  liquere,  with  its  synonyme 
dissol  vi,  more  opposed  to  concrevisse,  rigere.  Gell. 
xvii.  11.  Plato  potum  dixit  defluere  ad  pulmonem, 
eoque  satis  humectato,  dernanare  per  eum,  quia  sit  rim- 
osior,  et  confluere  inde  in  vesicam.  (ii.  1.) 
•  FLUVIUS;  FLUMEN;  AMNIS.  Flu  viu  s,  f  lumen, 
(from  ^>\vw)  denote,  like  poo?,  peO/za,  an  ordinary 
stream,  in  opp.  to  a  pond  and  lake  ;  whereas  a  m  n  i  3 
(a/zem?,  manare,*)  like  Trora/xo?,  a  great  and  mighty 
river,  in  opp.  to  the  sea.  Cic.  Div.  i.  50.  and  Divin.  i. 
35,  78.  Ut  flmnina  in  contrarias  partes  fluxerint,  atque 
in  amnes  mare  influxerit.  Tac.  Ann.  xv.  58.  Senec. 
N.  Q.  iii.  19.  Habet  ergo  non  tantum  venas  aquarum 
terra,  ex  quibus  corrivatis  flumina  effici  possunt,  sed  et 
amnes  magnitudinis  vastae.  Then  :  Hanc  magnis  amni- 
lus  aeternam  esse  matcriam,  cujus  non  tarigantur  ex- 
trema  sicut  fluminum  et  fontium.  Tac.  Hist,  v,  23. 
Quo  Mosae  fluminis  os  amnem  Rhenum  oceano  affundit. 
Curt.  ix.  4,  5.  (ii.  7.) 

FCECUNDUS  ;  FERTILIS  ;  FERAX  ;  UEER  ;  FRUGIFER  ; 
FRUCTUOSTJS.  1.  Foecundus  (from  (/>uw,  foetus,) 
denotes  the  fruitfulness  of  a  living  and  breeding  being, 
in  opp.  to  effa-tm,  like  evrofcos  ;  whereas  f  e  r  t  i  1  i  s 
and  ferax  (from  (f>epw)  the  fruitfulness  of  inanimate 
and  productive  nature,  and  of  the  elements,  opposed  to 
sterilis,  like  evfyopos.  Tac.  Ann.  xii.  (33.  Byzantium 
fertili  solo  fcecundoque  mari,  quia  vis  piscium  hos  ad 
portus  adfertur.  Germ.  5.  Terra  satis  ferax,  frugif- 
erarum  arborum  impatiens,  pecorum  foecanda,  sed  ple- 
rumque  improcera.  Mela.  i.  9,  1.  Terra  mire  fertili* 
et  animalium  perfoecimda  genetrix.  And  ii.  7.  2. 
Fertilis  denotes  the  actual  fruitfulness  which  has 
been  produced  by  cultivation  ;  ferax,  the  mere  capa 
bility  which  arises  from  the  nature  of  the  soil.  Cicero 
uses  fertilis  in  a  proper,  ferax,  in  a  figurative  sense. 
H 


86  FCEDUS  —  FORMOSUS. 

3.  Fer tills  and  ferax  denote  fruitfulness  undef 
the  image  of  creative  and  productive  power,  as  of  the 
father  and  mother  ;  u  b  e  r,  under  the  image  of  foster 
ing  and  sustaining,  as  of  the  •  nurse,  like  e£S  171/175; 
f  r  u  g  i  f  e  r,  under  the  image  of  a  corn-field  ;  f  r  u  c- 
t  u  o  s  u  s,  under  that  of  a  tree  rich  in  fruit,  like  eyicap- 
TTO?.  (iv.  831.) 

F(EDUS  ;  SOCIETAS.  F  oe  d  u  s  (Tre-Trot^o?)  is  an  en 
gagement  for  mutual  security,  on  the  ground  of  a  sacred 
contract ;  whereas  s  o  c  i  e  t  a  s,  an  engagement  to  some 
undertaking  in  common  on  the  ground  of  a  mere  agree 
ment.  Liv.  xxiv.  6.  Hieronymus  legates  Carthagine^ 
mittit  ad  fcedus  ex  societate  faciendum.  Sail.  Jug.  14. 
Cic.  Phil.  ii.  35.  Neque  ullam  societatem  .  .  .  .fcedere 
ullo  confirmari  posse  credidi.  (vi.  132.) 

FOEDUS,  see  Teeter.  FOEMINA,  see  Femina. 

FCENUS  ;  USURA.  F  oe  n  u  s  (from  (/>u&>,  foetus,)  de 
notes  interest  as  the  produce  of  capital,  like  TOKOS  ; 
u  s  u  r  a  denotes  what  is  paid  by  the  debtor  for  the  use 
of  capital,  like  Scw'o?.  (vi.  133.) 

FCETUS  ;  FGEDUS,  Bee.Prcegnans. 

FORES,  see  Ostium.  FORMA,  see  Figura. 

FORMARE,  see  Erudire.       FORMIDO,  see  Vereri. 

FORMOSUS  ;  PULCHER;  VENUSTUS.  1.  Formosus 
means  beauty,  as  far  as  it  excites  pleasure  and  delight 
by  fineness  of  form  ;  p  u  1  c  h  r  u  m,  as  far  as  it  ex 
cites  admiration,  is  imposing,  and  satisfies  the  taste 
by  its  perfectriess  ;  v  e  n  u  s  t  u  m,  as  far  as  by  its 
charms  it  excites  desire,  and  captivates.  Formos- 
i  t  a  s  works  on  the  natural  sense  of  beauty  ;  p  u  1  c  h  r  i- 
t  u  d  o,  on  the  cultivated  taste  ;'venustas,  on  the 
more  refined  sensuality.  Suet.  Ner.  51.  Fuit  vultu 
pulchro  magis  quam  venusto ;  that  is,  it  had  perfect 
and  regular  beauty  rather  than  pleasing  features,  and 
possessed  a  cold,  heartless  sort  of  beauty,  by  which  no 
one  felt  attracted.  Comp.  Catull.  Ixxxvi.  Hor.  A.  P. 
99.  Cic.  Off.  i.  36.  2.  Venustas,  loveliness,  ia 


FORS FRENUM.  87 

ol  higher  import  than  gratia ,  grace  ;  the  former  tran 
sports,  the  latter  only  attracts,  (iii.  29.) 

FORS,  see  Casus. 

FORTE,  FORTUITO,  FORTASSE,  FORSITAN,  see  Casu. 

FQRTITUDO,  see  Fervcia.         FORTUNA,  see  Casus. 

FORTUNATUS,  see  Felix.          FOVEA,  see  Specus. 

FOVERE,  see  Calere. 

FRAGOR  ;  STREPITUS  ;  CREPITUS  ;  SONITUS.  F  r  a- 
g  o  r  (crcfrdpayos)  is  a  hollow,  discordant  sound,  as 
crashing,  like  SGVTTOS  ;  strepitus  (^ew,  ^opvfttf  ?) 
a  loud  noisy  sound,  as  roaring,  bawling,  shrieking,  like 
KTVTTO?  ;  c  r  e  p  i  t  u  s  (from  Kpep,f3a\ov  ?)  a  single 
sound,  or  the  frequent  repeating  of  the  same  sound, 
as  clapping,  like  Kpovais,  xporos  ;  s  o  n  i  t  u  s  (eVocrt? 
Evvu>,)  a  sound  consisting  of  the  vibrations  of  elas 
tic  bodies,  as  ringing,  clinking,  like  fyr).  Cic.  Top.  12. 
Quaeruntur  -pedum  crepitus,  strepitus  hoininum.  (v. 
117.) 

FRAGRARE,  see  Olere. 

FRANGERE  ;  RUMPERE  ;  DIVELLERE.  1.  F  r  an 
ger  e  Qfj^ai,  ?  or  o-fyapd^ai)  denotes  to  break  to 
pieces  what  is  hard  ;  r  u  m  p  e  r  e  (from  peirw,  poiraXov,) 
to  rend  to  pieces  what  is  flexible.  Cato  ap.  Prise.  Si 
quis  membrum  rupit,  aut  os  freyit :  for  by  breaking  a 
limb,  not  the  invisible  bones,  but  the  visible  flesh,  is  rent 
asunder.  When,  however,  rumpere  is  applied  to 
any  thing  hard,  it  involves  the  notion  of  exertion  em 
ployed,  and  of  danger  ;  the  f ran  yens  breaks  to  pieces 
what  is  entire  ;  the  rumpens  rends  to  pieces  what  is  ob 
structive.  2.  Disrunvpere  and  diffringere 
mean  to  rend  to  pieces,  and  break  to  pieces,  what  was 
originally  entire  ;  whereas  d  i  v  e  1 1  e  r  e  (biekiceiv)  to 
tear  asunder  what  was  at  first  joined  together,  (v. 
321.) 

FRATJDARE,  see  Fallere. 

FRENUM;  HABENA  ;  ORE.E.  1.  Frenum  (from 
<f>pdj;ai  ?)  is  the  bridle  with  which  the  rider  breaks  the 
wild  horse,  like  %a\ivos  ;  whereas  h  a  b  e  n  a  (from 


88  FREQUENTER FRUSTRA. 

hebes,  %a/36?,  Ka^at,)  the  rein  \vith  which  he  turns 
the  obedient  horse,  like  rjvlov.  Hor.  Ep.  i.  15,  1C. 
Leeva  stomachosua  habena  dicet  eques  ;  sed  equi  frenato 
est  auris  in  ore  ;  that  is,  he  minds  not  the  reins,  and 
must  feel  the  bit.  Cic.  Orat.  i.  53.  Senatnm  servire 
populo,  cui  populus  ipse  moderandi  et  regendi  sui  po- 
testatem  quasi  quasdam  habenas  tradidisset :  comp. 
with  Tac.  Dial.  88.  Pompeius  adstrinxit,  imposuitque 
quasi  frenos  eloquentige.  2.  0  T  e  a),  a  u  r  e  ge,  now 
only  to  be  found  in  a  u  r  i  g  a,  were,  perhaps,  the  gen 
eric  term  of  frenum  and  habena,  like  harness,  (v.  137.) 

FREQUENTER,  see  Scepe.        FRETUS,  see  Confisus. 

FRIG  A  RE,  see  Lcevis. 

FRIGERE  :  ALGERE  ;  ALGTDUS  ;  ALSUS  ;  GELIDUS  ; 
FRTGUS  ;  GELU  ;  GLACIES.  F  r  i  g  e  r  e  ($pi%ai)  means 
to  be  cold,  in  opp.  to  calere,  Cic.  Fara.  viii.  8.  Auct. 
Her.  iv.  15.  Sen.  Ir.  ii.  18  ;  whereas  a  1  g  e  r  e 
(a\<yelv)  means  to  feel  cold,  in  opp.  to  cestuare.  Cic. 
Tusc.  ii.  14,  34.  Sen.  Ir.  iii.  12.  Plin.  II.  N.  xvii. 
26.  2.  A  1  g  i  d  u  s  denotes  cold,  as  an  unpleasant 
chill ;  a  1  s  u  s,  as  a  refreshing  coolness.  3.  F  r  ig  i  d  u  s 
denotes  a  moderate  degree  of  coldness,  in  opp.  to  call- 
dies  ;  whereas  g  e  1  i  d  u  s  means  on  the  point  of  freez 
ing,  in  opp.  to  fervidus.  4.  F  r  i  g  u  s  denotes,  object 
ively,  cold  in  itself,  which  attacks  a  man,  arid  leaves 
him  ;  whereas  f  r  i  g  e  d  o  denotes  cold,  subjectively,  as 
the  state  of  a  man  attacked  by  cold,  which  begins  and 
ends  ;  it  is  an  antiquated  word  which  has  become  obso 
lete  by  the  general  use  of  frig  us.  5.  Gelu,  gelus, 
g  e  1  u  m,  (7X0/^1)  denote,  like  /c/ouo?,  cold  that  produces 
ice  ;  g  e  1  i  c  i  d  i  u  m,  like  Kpv/jios,  a  single  attack  of 
frost,  a  frosty  night ;  and  g  1  a  c  i  e  s,  like  icpva-TaXkos, 
its  effect,  ice.  (iii.  89.) 

FRUCTUOSUS,  see  Fwcundus.      FRUGI,  see  Bonus. 

FRUGIFER,  see  Fcecundus. 

FRUI,  FRUNISCI,  see  Uti. 

FRUSTRA  ;  NEQUIDQTTAM  ;  INCASSUM  ;  IRRITUS.  1. 
F  r  u  s  t  r  a  (from  T/^O?)  means  in  vain,  with  reference 


FRUSTRARI FUNUS.  89 

to  the  subject,  whose  expectation  and  calculations  have 
been  disappointed  ;  whereas  n  e  q  u  i  d  q  u  a  m  (that  is, 
in  nequidquam,  in  nihil),  to  no  purpose,  refers  to  the 
nullity  in  which  the  thing  has  ended.  2.  Hence  frus- 
tra,  used  adjectively,  refers  to  the  person;  whereas 
irritus,  the  actual  adjective,  refers  to  the  thing.  3. 
F  r  u  s  t  r  a  and  nequidquam  denote  merely  a 
failure,  without  imputing  a  fault,  likt  udrrjv  ;  whereas 
i  n  c  a  s  s  u  m  involves  the  accessory  notion  of  a  want 
of  consideration,  by  which  the  failure  might  have  been 
calculated  upon,  and  foreseen,  as  in  attempting  any 
thing  manifestly  or  proverbially  impossible,  ets  Kevbv. 
(iii.  100.) 

FRUSTRARI,  see  Fallere.     FRUTICETUM,  see  Kami. 

FUGITIVUS,  see  Perfuya. 

FULCIRI  ;  NITI.  Fulciri,  f  u  1 1  u  s  (0iAafat) 
means  to  prop  one's  self  up  in  order  to  be  secure  against 
falling,  generally  by  leaning  against  a  pillar,  etc.  ; 
whereas  n  i  t  i,  n  i  x  u  s,  in  order  to  climb'  a  height,  or 
to  get  forward,  generally  by  standing  on  a  basis,  (ii. 
127.) 

FULGUR  ;  FULGURATIO;  FULMEN.  F  u  1  g  u  r,  ful- 
g  e  t  r  u  m,  and  fulguratio,  denote  the  shining  of 
the  lightning  in  the  horizon,  like  darpaTrrf  ;  f  u  1  gu  r, 
as  momentary  and  single  flashes;  fulguratio,  as 
continued  and  repeated  ;  whereas  f  u  1  m  e  n  means  the 
lightning  that  strikes  the  earth,  like  icepauvbs.  Liv.  xl. 
59.  Fulguribus  prsestringentibus  aciern  oculorum,  sed 
fulmina  etiam  sic  undique  micabant,  ut  petit  viderentur 
corpora.  Curt.  viii.  4,  3.  Ovid,  Met.  iii.  £00.  Cic. 
Divin.  ii.  19.  Plin.  H.  N.  ii.  43.  Si  in  nube  erumpat 
ardens,  fulmina  ;  si  longiore  tractu  mtatur  ftdgetra  ; 
his  findi  nubern,  illis  perrumpi.  Sen.  Q.  N.  i.  1.  (iii. 
318.) 

FUNALE,  see  Fax. 

FUNDAMENTUM,  FUNDUS,  see  Solum. 

FUNDUS,  see  Villa.  FUNIS,  see  Laqueus. 

FUNUS  ;  EXSEQUIJB  ;  POMPA.  F  u  n  u  s  (from 
H* 


90  FURARI GARRIRE. 

<f>oivos,  7T€(j)veLv^)  denotes  the  mere  carrying  out  of  the 
corpse,  like  €K(f>opd  ;  whereas  e  x  s  e  q  u  i  se  and  p  o  m  p  a 
(TTO/ATT^)  denote  the  solemn  procession  ;  e  x  s  e  q  u  i  33, 
of  the  living,  as  relations  and  friends  ;  p  o  m  p  a,  of  the 
inanimate,  as  the  images  of  ancestors,  and  other  page 
ants.  Cic.  Quint.  15.  Funus,  quo  amici  conveniunt 
ad  exseqidas  cohone  stand  as.  And  Plin.  H.  N.  x.  43. 
Flor.  iii.  20.  Nep.  Att.  22.  Elatus  est  in  lecticula, 
sine  ulla  fimeris  pompa,  comitantibus  omnibus  bonis, 
maxima  vulgi  frequentia.  And  Cic.  Mil.  13.  Tac. 
Ann.  iii.  5.  (iv.  408.) 

FURARI,  see  Demere.  FUROR,  see  AmeMS. 

FUSTIS  ;  FERULA  ;  SUDES  ;  TRUDES  ;  RUDIS  ;  SCIPIO  ; 
BACULUS.  1.  F  u  s  t  i  s  and  ferula  denote  sticks  for 
striking  ;  s  u  d  e  s,  t  r  u  d  e  s,  and  r  u  d  i  s,  for  thrust 
ing  ;  s  c  i  p  i  o  and  b  a  c  u  1  u  s,  for  walking.  2.  F  u  s- 
t  u  s  (TTTO/^O?  ?)  is  a  cudgel  or  club,  large  enough  to 
strike  a  man  dead  ;  but  ferula,  a  little  stick,  or  rod 
for  the  chastisement  of  school-boys  ;  s  u  d  e  s  (ofa?) 
and  t  r  u  d  e  s  (CTTO^JJ,  the  root  of  Triissel,  a  weapon 
called  the  Morning-star)  [a  sort  of  truncheon  with  a 
spiked  head] ,  are  used  in  battle  ;  r  u  d  i  s  (0/90-09) 
only  as  a  foil  in  the  fencing-school ;  s  c  i  p  i  o  (ovwyn-- 
tW,  aKri^ai),  serves  especially  for  ornament  and 
state,  as  a  symbol  of  superior  power,  or  of  the  honor 
due  to  age;  baculus,  bac  ilium  (/Sa/cr^oi/), 
serve  more  for  use  and  convenience  to  lean  upon,  arid 
at  the  same  time,  when  necessary,  as  a  weapon,  (iii. 
265.) 

G. 

GALEA,  see  Cassis.       GANEUM,  see  Deversortum. 

GANNIRE,  see  Latrare. 

GARRIRE;  FABULARI  ;  BLATIRE  ;  BLATERARE  ;  Lo- 
QUAX  ;  VERBOSUS.  1.  Garrire  (yrjpva))  denotes 
talking,  with  reference  to  excessive  fondness  for  speak 
ing  ;  fabulari,  to  the  nullity;  blatire,  and  the 


GAUDERE.  91 

intensive  b  1  a  t  e  r  a  r  e,  to  the  foolishness  of  what  is 
said.  2.  The  garrulus  is  tiresome  from  the  quality,  the 
loquax.  from  'the  quantity,  of  what  he  says.  For  g  a  r- 
r  u  1  i  t  a  s  expresses  childish  or  idle  talkativeness,  from 
the  mere  pleasure  of  talking  and  hearing  one's  self  talk, 
without  regard  to  the  value  and  substance  of  what  is 
said,  and  has  its  origin  in  a  degeneracy  of  youthful  vi 
vacity,  and  even  in  the  abuse  of  superior  talents,  like 
\a\id  ;  whereas  loquacitas  (Xa/cafetz/)  expresses 
a  quaint  talkativeness,  from  inability  to  stop  short,  which 
has  its  origin  in  the  diminished  energy  of  old  age,  like 
dBokeo-^la.  The  garrulus,  in  his  efforts  to  please  and 
entertain  by  light  conversation,  is  silly  and  imbecile  ; 
the  loquax,  in  his  efferts  to  instruct,  and  make  himself 
clearly  understood,  is  often  tedious.  3.  Garrulua 
and  loquax  denote  qualities  of  persons,  speakers  ; 
verbosus,  of  things,  speeches,  and  writings,  (iii. 
81.) 

GAUDERE  ;  LJETARI  ;  HILARIS  ;  ALACER  ;  GESTURE  ; 
EXSTJLTARE.  1.  Gaudere  (from  70,0/909)  demotes 
joy  as  an  inward  state  of  mind,  in  opp.  to  dolor,  like 
rjbecfeai  ;  whereas  1  ae  t  a  r  i  and  hilarem  e  s  s  e, 
the  utterance  of  joy.  Tac.  Hist.  ii.  29.  Ut  valens 
processit,  gaudihm,  miseratio,  favor  ;  versi  in  Icetitiam 
.  .  .  .  laudantes  gratantesque.  2.  The  Icetus  (from 
XtXa/oyu-ot)  shows  his  joy  in  a  calm  cheerfulness,  which 
attests  perfect  satisfaction  with  the  present,  in  opp.  to 
mcestus,  Tac.  Ann.  xv.  28  ;  the  hilaris  (/Xapo?)  in 
awakened  mirth,  disposing  to  jest  and  laughter,  in  opp. 
to  tristis  :  the  alacer  (O\KIJ)  in  energetic  vivacity,  evinc 
ing  spirit  and  activity,  in  opp.  to  territus.  Cic.  Coel. 
28.  The  gardens,  the  Icetus,  the  hilaris,  derive  joy 
from  a  piece  of  good  fortune  ;  the  alacer  at  the  same 
time  from  employment  and  action.  Cic.  Divin.  i.  33, 
73.  Equum  alacrem  Icctas  adspexit.  L  se  t  i  t  i  a 
shows  itself  chiefly  in  an  unwrinkled  forehead,  and  a 
mouth  curled  for  smiling  ;  h  i  1  a  r  i  t  a  s,  in  eyes  quickly 
moving,  shining,  and  radiant  with  joy  ;  a  1  a  c  r  i  t  a  s, 


92  GAZ^E GENS. 

in  eyes  that  roll,  sparkle,  and  announce  spirit.  Sen. 
Ep.  116.  Quantam  serenitatem  Icetitia  dat.  Tac. 
Agr.  89.  Fronte  Icetus,  pectore  anxius.  Cic.  Pis.  5. 
Te  Inlarioribus  oculis  quarn  solitus  es  intuente.  8. 
G  a  u  d  e  r  e  and  1  ae  t  a  r  i  denote  a  moderate  ;  e  x- 
s  u  1 1  a  r  e  and  g  e  s  t  i  r  e,  and  perhaps  the  antiquated 
word  v  i  t  u  1  a  ri,  a  passionate,  uncontrolled  joy,  -as  to 
exult  and  triumph  ;  the  gestiens  (yrf&eiv)  discovers  this 
by  an  involuntary  elevation  of  the  whole  being,  spark 
ling  eyes,  inability  to  keep  quiet,  etc.  ;  the  exsultans,  by 
a  voluntary,  full  resignation  of  himself  to  joy,  which 
displays  itself,  if  not  by  skipping  and  jumping,  at  least 
by  an  indiscreet  outbreak  of  joy,  bordering  on  extrava 
gance.  4.  Jucundus  denotes,  like  juvat  me,  a 
momentary  excitement  of  joy  ;  1  ac  t  u  s,  a  more  lasting 
state  of  joy  ;  hence  Icetus  is  used  as  the  stronger 
expression,  in  Plin.  Ep.  v.  12.  Quam  mihi  a  quocunque 
excoli  jucundum,  a  te  vero  Icetissimum  est.  (iii.  242.) 

GAZ^E,  see  Divitice. 

GELICIDIUM,  GELIDUS,  GELU,  see  Frigere. 

GEMERE,  see  Suspirare.       GEMINUS,  see  Duplex. 

GENA,  see  Mala.  GENERARE,  see  Or  ear  e. 

GENS  ;  NATIO  ;  POPULUS  ;  Ci VITAS.  1.  Gens  and 
n  a  t  i  o  denote  a  people,  in  a  physical  sense,  in  the  de 
scription  of  nations,  as  a  society  originating  in  common 
descent  and  relationship,  without  any  apparent  reference 
to  civilization  ;  whereas  p  o  p  u  1  u  s  and  c  i  v  i  t  a  s 
denote  a  people  in  a  political  sense,  as  a  society  formed 
by  civilization  and  compact.  Sail.  Cat.  10,  1.  Na- 
tiones  ferae  et  populi  ingentes  subacti.  Cic.  Rep.  i.  25. 
2.  Gens  (yevenj)  includes  all  people  of  the  same  de 
scent,  like  <pv\ov  ;  n  a  t  i  o  (from  71^0-10?)  a  single  col 
ony  of  the  same,  like  e^o<?.  Veil.  P.  ii.  98.  Omnibus 
ejus  gentis  nationibus  in  arma  accensis.  Tac.  G.  2, 
38.  But  as  gens,  in  this  physical  sense,  as  the  complex 
term  for  several  colonies,  has  a  more  comprehensive 
meaning  than  natio,  so  has  it,  at  the  same  time,  in  its 
political  accessory  meaning,  as  a  clan,  7^09,  or  as  the 


GENS GLORIA.  93 

complex  term  for  several  families,  a  narrower  meaning 
than  populus  ;  hence  some  times  populus  forms,  as  a  civ 
ilized  natio,  a  part  of  the  natural  gens.  Liv.  iv.  49. 
Bolanis  suse  gentis  populo,  and  Virg.  A.  x.  202  ;  some 
times  gens,  as  a  political  society,  forms  a  part  of 
populus  :  Justin,  vii.  1.  Adunatis  gentibus  variorum 
populorum.  3.  C  i  v  i  t  a  s  (from  Keiw)  denotes  the 
citizens  of  a  town  collectively,  77-0X^9,  merely  with  re 
gard  to  their  interior  connection,  as  including  the  inhab 
itants  who  are  in  the  enjoyment  of  the  full  rights  of  cit 
izenship,  and  the  lawful  possessors  of  the  land  ;  p  o  p- 
u  1  u  s  (redupl.  of  TroXt?)  means  the  people,  8r)yu,o?,  more 
commonly  in  reference  to  their  social  relations,  interior 
and  exterior,  and  with  the  included  notion  of  belonging 
to  the  state.  A  people  can  determine-  upon  war  as  a 
civitas  ;  but  can  carry  it  on  only  as  a  populus.  A  civ- 
itas  is  necessarily  stationary  ;  but  a  populas  may  consist 
of  Nomades,  or  wanderers  from  one  pasture  to  another. 

GENS,  GENUS,  see  Stirps. 

GERERE,  see  JFerre  and  Agere. 

GESTIRE,  see  Velle  and  Gaudere. 

GIGNERE,  see  Creare.  GILVUS,  see  Luteus. 

GLABER,  see  Lcevus.  GLACIES,  see  Frigere. 

GLADIUS  ;  ENSIS  ;  PUGIO  ;  SICA.  1.  G 1  a  d  i  u  s 
(from  /cAaSo?)  is  the  usual,  e  n  s  i  s  (from  ansa  ?)  the 
select  and  poetical  name  for  a  sword.  Quintil.  x.  1,  11. 
(v.  188.)  2.  P  u  g  i  o  (from  pungere)  is  a  dagger,  as 
a  fair  and  openly  used  soldier's  weapon,  on  a  level  with 
the  sword  ;  whereas  s  i  c  a  (from  secare)  is  the  unfair 
and  secret  weapon  of  the  bandit,  on  a  level  with  poison. 
(vi.  291.) 

GLOBUS  ;  SPILERA.  G  1  o  b  u  s  is  the  popular  term 
for  any  body  that  is  round  like  a  ball ;  whereas  s  p  h  se  r  a 
is  the  scientific  term,  derived  from  the  Greek  for  a  math 
ematical  globe,  (vi.  147.) 

GLOBUS,  see  Caterva. 

GLORIA  ;  CLARITAS.  Gloria  (from  76X0)9)  de 
notes  renown,  under  the  image  of  something  said,  like 


94  GLORIATIO  —  SRATIAS    HABERE. 


;  claritas   (from  ya\rjp6s)   under  that  of  some 
thing  bright,  and  that  is  seen,  like  Sofa.  (v.  235.) 

GLORIATIO,  see  Jacfatio.         GLUTUS,  see  Faux. 

GNA  VITAS,  see  Opera.  GRACILIS,  see  Exilis. 

GRADATIM,  see  Panlatim.       GRADIRI,  see  Ire. 

GRADUS  ;  GRESSUS  ;  PASSUS.  1.  G  r  e  s  s  u  s  de 
notes  a  step  subjectively,  whereas  g  r  a  d  u  s  objectively. 
Gressus  is  a  step  that  is  being  taken  ;  g  r  a  d  u  a 
that  is  taken.  2.  Gressus  is  a  product  of  going, 
but  p  a  s  s  u  s,  of  standing  also,  if  the  feet  are  at  the 
same  distance  from  each  other  as  in  walking.  Gressus 
denotes  any  separation  of  the  feet,  whether  longer  or 
shorter,  quicker  or  slower,  whether  deserving  the  name 
of  step  or  not  ;  whereas  p  a  s  s  u  s  means  a  regular 
measured  step,  which  at  the  same  time  serves  as  a 
measure  of  length.  Virg.  JEn.  i.  414.  Tendere  gressus 
ad  moenia  :  comp.  with  ii.  723.  lulus  sequitur  patrern 
non  passibus  sequis.  (iv.  58.) 

GRJECI;  GRAII;  GRJECULI;  GR'JECANICUS.  1.  Grseci 
denotes  the  Greeks  merely  as  a  term  in  the  description 
of  different  nations,  and  a  historical  name,  without  any 
accessory  moral  reference  ;  whereas  G  r  a  i  i,  with  praise, 
as  the  classical  name  for  a  nation  of  heroes  in  days  of 
yore  :  G  r  oe  c  u  1  i,  with  blame,  as  the  degenerate  peo 
ple,  false  and  unworthy  of  trust,  that  existed  in  the 
times  of  the  Roman  writers.  2.  G  r  ae  c  u  m  means 
what  is  really  Grecian,  whether  in  or  out  of  Greece  ; 
but  G  r  ne  c  a  n  i  c  u  s,  what  is  made  after  the  Grecian 
manner,  what  is  merely  a  la  Grecque.  (v.  304.) 

GRAND^EVUS,  see  Vetus.     GRANDIS,  see  Magnus. 

GRATIA,  see  Stadium. 

GRATIAS  AGERE,  HABERE,  REFERRE  ;  GRATES  ;  GRA- 
TARI  ;  GRATULARI.  1.  Gratia  m  or  gratia  a 
h  a  b  e  r  e  means  to  feel  thankful,  like  x^PLV  ^wai  ; 
whereas  gratias  a  g  e  r  e,  to  return  thanks  in  words, 
like  ev^apLarelv  ;  lastly,  gratiam  refer  re,  to 
show  one's  self  thankful  by  deeds,  like  xdpiv  (/>epew, 
.  Cic.  Marc.  ii.  33.  Maximas  tibi 


GRATUS GKEMltfM.  95 

omnes  gratias  agimus ;  majores  etiarn  habemus.  Off. 
ii.  20.  Inops  etiamsi  referre  gratiam  non  potest,  habere 
tamen  potest.  And  Fam.  v.  11.  x.  11.  Plane.  28. 
Balb.  1.  Phil.  iii.  2.  2.  Gratias  a  g  e  r  e  is  the 
usual ;  grates  agere,  a  select  and  solemn  form  of 
speech.  Cic.  Somn.  Grrates  tibi  ago,  summe  Sol,  vo- 
bisque  reliqui  coelites.  3.  In  the  same  manner  gr.a  tr- 
u  1  a  r  i  denotes  an  occasional  expression  of  thanks 
•without  oblation,  and  a  congratulation  without  formality, 
whereas  g  r  a  t  a  r  i,  a  solemn  thanksgiving,  or  congrat 
ulation.  Liv.  vii.  3.  Jovis  templum  gratantes  ovan- 
tesque  adire  :  comp.  with  Ter.  Heaut.  v.  1,  6.  Desine 
deos  gratulando  obtundere.  (ii.  213.) 

GRATUS  ;  JUCUNDUS  ;  ACCEPTUS  ;  GRATIOSUS.  1. 
or  r  a  t  u  m  (from  Ke^apr]o^aL)  means  that  which  is  ac 
ceptable  only  in  reference  to  its  value  with  us,  as  pre 
cious,  interesting,  and  worthy  of  thanks  ;  but  j  u  c  u  n- 
d  u  m  (from  juvare)  in  reference  to  the  joy  which  it 
brings  us,  as  delightful.  Cic.  Att.  iii.  24.  Ista  veri- 
tas  etiam  si  jucunda  non  est,  mihi  tamen  grata  est. 
Fam.  v.  18.  Cujus  officia  jucundiora  scilicet  saepe 
mihi  fuerunt,  nunquam  gratiora.  And  v.  15.  xiii.  18. 
2.  G  r  a  t  u  s  refers  to  the  feeling,  as  wished  for  ;  a  c- 
c  e  p  t  u  s,  to  its  expression,  as  welcome.  3.  The  gra- 
tus  alicui  meets  with  no  antipathy,  but  is  liked  ;  the 
gratiosus  apud  aliquem  is  the  object  of  distinguished 
favor,  and  enthusiastic  attachment,  as  the  favorite  or 
darling,  (iii.  254.) 

GRAVIDUS,  see  Prcegnans. 

GRA VITAS,  see  Moles  and  Seventas. 

GREMIUM  ;  SINUS.  G  r  e  m  i  u  m  is  the  lap,  or  sur* 
face  formed  by  the  knees  in  a  sitting  posture,  and  fig 
uratively  the  symbol  of  the  fostering  care  of  a  mother  ; 
whereas  sinus,  the  bosom,  between  the  two  breasts, 
especially  in  the  female  sex,  and  figuratively  the  symbol 
of  protection  and  refuge.  Cic.  Pis.  37.  ^Stolia  pro- 
cul  a  barbaris  disjuncta  gentibus  in  sinu  pacis  posita 
medio  fere  Graeciae  gremio  continetur.  (vi.  150.) 


96  GKES'SUS  —  HASTA. 

GRESSUS,  see  Gradus. 

GREX,  see  Caterva  and  Pecus.     GRUMUS,  see  Collis 

GULA,  see  Faux.  GVRGES, see  Virago 

GURGULIO,  see  Faux. 

GUSTUS,  GUSTARE.  see  Sapor. 

GUTTA  ;  STILLA  ;  STIRIA.  G  u  1 1  a  is  a  natural, 
still  a  (crrtX?;,  crraXafat),  an  artificial  measured 
drop.  Further,  the  principal  notion  in  g  u  1 1  a  is  that 
of  smallness,  hence  guttatim  means  drop  by  drop  ; 
whereas  in  s  t  i  1 1  a  the  principal  notion  is  that  of  hu 
midity,  hence  s  t  i  1 1  a  t  i  m  means  trickling  or  dripping. 
8  t  i  1 1  a  means  a  liquid  ;  s  t  i  r  i  a  •  (crrepea)  a  frozen 
drop.  (iii.  4.) 

GUTTUR,  see  Faux.  GYRUS,  see  Orbis. 

H. 

HABENA,  see  Frcnum.  HABERE,  see  Tenere. 

HABITARE,  see  Incolere.          HABITUS,  see  Vestis. 

HACTENUS,  see  Adhuc.  H^EDUS,  see  Caper. 

H^ERERE  ;  PENDERE.  H  se  r  e  r  e  ^eipoo)  ?)  means 
to  stick,  and  not  to  be  loose,  or  able  to  get  forwards  ; 
p  e  n  d  e  r  e  (Trereo^W) ,  to  be  suspended,  and  prevented 
from  falling  to  the  ground.  Cic.  A  cad.  ii.  89.  Ut  vid- 
eamus  terra  penitusne  defixa  sit  et  radicibus  suis  hccreatj 
an  media  pendeat.  (vi.  154.) 

H^ESITARE,  see  Ounctari.       HARENA,  see  Sabulo. 

HARIOLARI  ;  VATICINAKI.  Hariolari  (from  %/oa^) 
means  to  foretell,  with  the  accessory  notion  of  charla 
tanism,  like  ^pTja-fioXoyeLii  ;  whereas  v  a  t  i  c  i  n  a  ri 
(from  vates,  ^%er7;9,)  to  foretell,  with  the  accessory 
notion  of  inspiration,  like  fjiavrevea^ai.  In  Cic.  Divin. 
i.  2,  Hariolorum  et  vatum  furibundiie  prsedictiones,  it  is 
only  the  harioli,  who  from  their  position  and  in  public 
estimation  already  pass  for  charlatans  ;  whereas  the 
vates  are  charlatans  only,  as  Cicero  himself  views  them 
from  his  philosophical  elevation,  (iii.  76.) 

HASTA,  see  Missile.  HAUD  scio  AN,  see  Oasu. 


HELLDO HOMO.  97 

HELLUO,  see  Prodigus.       HELVUS,  see  Luteus. 
•  HEROS,  see  Numen.  HILARIS,  see  Gf-audere. 

HIRCUS,  see  Caper. 

HIRSUTUS,  HIRTUS,  HiSPiDUS,  see  Horridus. 

HISTORIC,  see  Annales.      HISTRIO,  see  Actor. 

HCEDUS,  see  Caper. 

HOMICIDA  ;  INTERFECTOR  ;  PEREMTOR  ;  INTEREM- 
«OR  ;  PERCUSSOR  ;  SICARIUS.  H  o  m  i  c  i  d  a  denotes 
the  manslayer  in  a  general  sense,  as  far  as  manslaughter 
is  a  crime,  like  av$po<f)6vo<; ;  whereas  interfector, 
peremtor,  and  interemtor,  only  the  slayer  of  a 
particular  person,  whether  the  deed  be  a  crime  or  not, 
like  <j)ovev<? ;  percussor  and  s  i  c  a  r  i  u  s  denote 
the  instruments  of  another's  will,  and  mere  mechanical 
executioners  of  another's  decree  ;  but  the  percussor  exe 
cutes  a  public  sentence  of  condemnation,  as  the  heads 
man,  while  the  sicarms  lends  and  hires  out  his  hand  to 
a  secret  assassination,  like  the  bandit.  Cic.  Rose.  Am. 
33,  93.  Erat  turn  multitude  sicariorum  .  .  et  homines 
impune  occidebantur  ...  Si  eos  putas  .  .  .  quos  qui 
leviore  nomine  appellant,  percussores  vocant,  qusero  in 
cujus  fide  sint  et  tutela.  (iii.  191.) 

'HOMO  ;  MAS  ;  VIR  ;  HOMUNCULUS  ;  HOMUNCIO  ;  Ho- 
MULLUS.  1.  Homo  (Goth,  guma,  from  humus,  %^wi>, 
eTiY^oz'to?),  means  a  human  being,  man  or  woman,  in 
opp.  to  deus  and  bellua,  like  av^tpwiro?  ;  in  a  s  and  v  i  r 
mean  only  the  man  ;  mas  in  a  physical  sense,  in  opp. 
to  femina,  like  aparfv  ;  v  i  r  (Goth,  wair,  from  iprjves), 
in  a  physical  sense,  in  opp.  to  mulier,  like  avrip.  Sen. 
Polyb.  36.  Non  sentire  mala  sua  non  est  hominis,  at 
non  ferre  non  est  viri.  Ep.  103.  Cic.  Tusc.  ii.  22. 
Earn.  v.  17.  Justin,  xi.  13.  2.  Homunculus 
denotes  the  weak  and  powerless  being  called  man,  with 
reference  to  the  whole  race,  in  opp.  to  the  Deity,  to  na 
ture  in  general-,  to  the  universe,  etc.  ;  h  o  m  u  n  c  i  o 
and  h  o  m  u  1 1  u  s  denote  the  weak  and  insignificant 
man,  as  an  individual,  in  opp.  to  other  men  ;  h  o  m  u  n- 
i  7 


98  HONESTAS HORTARI. 

c  i  o,  with  a  feeling  of  pity  ;  h  o  m  u  1 1  u  s,  with  a  feeling 
of  scorn,    (v.  183.) 

HONESTAS,  see  Virtus.         HONESTUS,  see  Bonus. 

HONORARE  ;  HONESTARE.  Honorare  means  to 
honor  any  body,  by  paying  him  singular  respect,  and 
yielding  him  honor  ;  but  honestare  means  to  dig 
nify,  or  confer  a  permanent  mark  of  honor  upon  any 
body. 

HORNUS  ;  HORNOTINUS.  H  o  r  n  u  s  (jfiecrivos) 
that  which  is  of  this  year,  as  a  poetical,  h  o  r  n  o  t  i  n  u  s, 
as  a  prosaic  word. 

HORRIDUS  ;  HIRTUS  ;  HIRSDTUS  ;  HTSPIDUS  ;  ASPER. 
II  o  r  r  i  d  u  s  (from  ^e'/^cro?,  ^oprato?),  is  the  most  gen 
eral  expression  for  whatever  is  rough  and  rugged,  from 
want  of  formation  ;  h  i  r  t  u  s  and  h  i  r  s  u  t  u  s  refer 
particularly  to  what  is  covered  with  rough  hair,  in  opp. 
to  what  is  soft  and  smooth  ;  h  i  s  p  i  d  u  s  and  a  s  p  e  r, 
to  rough  elevations,  in  opp.  to  what  is  level ;  h  i  s  p  i- 
d  u  s,  to  the  roughness  that  offends  the  eye  ;  a  s  p  e  r, 
to  the  roughness  that  causes  pain.  Veil.  P.  ii.  4.  de 
scribes  Marius  as  hirtus  et  horridus  ;  hirtus  referring  to 
his  neglected  exterior,  horridtis,  to  his  rough  nature. 
(vi.  161.) 

HORROR,  see  Vereri. 

HORTARI  ;  MONERE.  The  h  o  r  t  a  t  i  o  (op^wais, 
epe^o)),  addresses  itself  immediately  to  the  will  and 
resolution  ;  whereas  the  m  o  n  i  t  i  o,  almost  entirely 
to  the  consciousness  and  judgment.  The  h  o  r  t  a  t  i  o 
has  always  an  action  for  its  object ;  the  m  o  n  i  t  i  o, 
only  a  representation,  and  by  the  medium  of  that  rep 
resentation,  an  action  for  its  object.  Sail.  Jug.  60. 
Monere  alii,  alii  hortari.  Cat.  60.  Nequidquarn  hor- 
ture  .  .  .  Sed  ego  vos  quo  pauca  monerem,  convocavi. 
Sen.  Ep.  13.  Nimium  diu  te  cohortor,  cum  tibi  admo* 
nitione  magis  quarn  exhortatione  opus  sit.  Cic.  Fam.  x. 
40.  Si  aut  aliter  sentirem,  certe  admonitio  tua  me 
leprimere,  aut  si  dubitarem,  hortatio  impellere  posset. 
(.i.  164.) 


HOSPES HUMANITUS.  99 

HOSPES  ;  ADVENTOR.  H  o  s.p  e  s  is  the  guest  who 
visits  his  friend  ;  adventor,  the  person  who  puts  up 
at  his  host's.  Sen.  Benef.  i.  14.  Nemo  se  stabularii 
aut  cauponis  kospitem  judicat.  (iv.  892.) 

HOSPES,  see  JSxternus. 

HOSPITIUM,  see  Deversorium. 

HOSTIS,  see  Adversarius.     HUCUSQUE,  see  Adhuc. 

HUMANITAS  ;  COMITAS  ;  FACILITAS  ;  CIVILITAS. 
Humanitas  is  a  virtue  of  universal  extent,  which, 
like  the  mental  cultivation,  proceeding  from  intelligence, 
ennobles  the  whole  man  in  mind  and  heart,  and  gives  to 
his  nature  mildness  and  philanthropy,  as  a  principle  ;  in 
opp.  to  feritas  ;  c  o  m  i  t  a  s  (from  /coeryuo?)  is  a  moral 
virtue,  which,  like  affability,  without  respect  to  higher 
rank  in  society,  treats  every  man  as  a  man  ;  f  a  c  i  1  i- 
t  a  s,  a  social  virtue,  which,  like  complaisance,  by  for 
bearance  and  meeting  the  views  of  others,  facilitates 
mutual  intercourse  in  life,  and  makes  it  pleasant ;  c  i  v- 
i  1  i  t  a  s,  a  political  virtue,  which,  like  the  republican 
feeling  of  a  prince,  makes  the  specific  difference  between 
a  ruler  and  his  people  unfelt,  and  treats  his  subjects  as 
fellow-citizens.  Nep.  Milt.  8.  In  Miltiade  erat  quum 
summa  kumanitas,  turn  mira  comitas,  ut  nemo  tarn  hu- 
milis  esset  cui  non  ad  eum  aditus  pateret.  (v.  6.) 

HUMANITUS  ;  HUMANE  ;  HUM  A  NITER.     H  u  in  a  n  i- 
t  u  s  means  in  a  human   manner,  in  objective  reference 
to  the  exterior  condition  of  man,  namely,  that  of  weak 
ness    and    mortality,    like    av^pwireiws,    av^pwirivw ; 
whereas  humane   and  h  u  m  a  n  i  t  e  r,  in  subjective 
reference  to  man's  capacity  for  and   propensity  towards 
cultivation  ;  humane  facere  is   the  result  of  moral  cul 
tivation,   like   <j)i\,av^pa)7rws  ;  humaniter  facere  is   the 
result  of  social  cultivation,  like  e-Trtet/aw?.   (v.  8.) 
HUMARE,  see  Sepelire.         HUMERUS,  see  Armus. 
HUMIDUS,  see  Udas.  HUMUS,  see  Tellus. 


100  JACERE  —  IGNAVIA. 

I    &    J. 

JACERE,  see  Oubare. 

JACTATIO  ;  GLORIATIO  ;  OSTENTATIO  ;  VENDITATIO. 
J  a  c  t  a  t  i  o  and  g  1  o  r  i  a  t  i  o  have  their  foundation 
in  vanity  and  self-complacency  ;jactatio  is  making 
much  ado  of  one's  excellencies  and  merits,  and  shows 
itself  in  words  and  actions,  with  the  accessory  notion 
of  folly  ;  gloriatio  is  talking  big,  proclaiming  one's 
excellencies  and  merits,  with  the  accessory  notion  of  in 
solence  ;  whereas  ostentatio  and  venditatio 
have  their  foundation  in  a  crafty  calculation  of  the  effect 
to  be  produced,  and  a  disregard  to  truth  ;  o  s  t  e  n  t  a- 
t  i  o  would  conceal  real  emptiness  under  a  false  show  ; 
venditatio  would,  by  exaggerating  one's  excellen 
cies,  pass  them  off  for  greater  than  they  are. 

JACTURA,  see  Amittere  and  Damnutn. 

JACULUM,  see  Missile.          JANUA,  see  Ostium. 

ICERE,  see  Verberare. 

IDONEUS  ;  APTUS.  I  d  o  n  e  u  s  denotes  a  passive, 
a  p  t  u  s  an  active  fitness  for  any  thing.  F.  A.  Wolf. 
Or,  the  idoneus  is  fitted  by  his  qualifications,  and, 
through  "outward  circumstances,  for  any  particular  des 
tination,  like  the  eVmjSeio?  ;  the  aptus  (from  potis,  po- 
tens),  by  his  worth  and  adequacy,  like  l/cav6$.  The 
idoneus  is  in  himself  inactive,  and  suffers  himself  to  be 
employed  for  a  particular  purpose,  for  which  he  is  qual 
ified  ;  the  aptm  himself  engages  in  the  business,  be 
cause  he  is  adequate  to  it.  (iii.  276.') 

IGNARUS,  see  Cognitio. 

IGNAVIA  ;  INERTIA  ;  SEGNITIA  ;  DESIDIA  ;  SOCOR- 
DIA  ;  PIGRITIA.  1.  I  g  n  a  v  i  a  denotes  tHe  love  of 
idleness,  in  an  ideal  sense,  inasmuch  as  the  impulse 
to  action  distinguishes  the  more  noble  from  the  ordinary 
man,  and  gives  him  an  absolute  value  ;  in  opp.  to 
industria,  Tac.  Ann.  xii.  12.  xvi.  18  ;  whereas  iner 
tia  denotes  the  love  of  idleness  in  a  real  tangible 


IGNA  VIA IGNOMINTA.  101 

sense,  inasmuch  as  activity  makes  a  man  a  useful  mem 
ber  of  society,  and  gives  him  a  relative  value. 
I  g  n  a  v  i  a  is  inherent  in  the  temperament,  and  hag 
no  inclination  for  action  ;  inertia  lies  in  the  char 
acter  and  habits,  and  has  no  desire  to  work.  A  lazy- 
slave  is  called  inors  ;  a  person  of  rank,  that  passes  his 
time  in  doing  nothing,  is  ignavus.  '  £,.  S'egnitia, 
desidia,  socordia,  and  p  i  g  r  i  (  i  a,'  are  the 
faults  of  a  too  easy  temperament.  '"  S  e  g  -i  i  ;i .'.  a  -(fi-om 
sequi,  oWo?,)  wants  rousing,  or  compulsion, "and  rcufct 
be  conquered,  before  it  resigns  its  ease,  in  opp.  to 
promptus.  Tac.  Agr.  21.  Desidia  (from  sedere) 
lays  its  hands  on  its  lap,  and  expects  that  things  will 
happen  of  themselves  ;  socordia  is  susceptible  of  no 
lively  interest,  and  neglects  its  duties  from  want  of 
thought,  like  phlegm  ;  p  i  g  r  i  t  i  a  has  an  antipathy  to 
all  motion,  and  always  feels  best  in  a  state  of  absolute 
bodily  rest,  like  slothfulness.  (iv.  212.) 

IGNA VIA,  see  Vereri. 

IGNOMINIA  ;  INFAMIA  ;  DEDECUS  ;  PROBRUM  ;  OP 
PROBRIUM.  1.  Ignominia  deprives  one  of  political 
honor,  which  is  independent  of  the  reports  circulated 
concerning  a  man,  and  is  the  consequence  of  an  official 
denunciation,  the  justice  of  which  is  supposed  ;  that  of 
the  censor,  for  example,  like  a-ri^ia  ;  whereas  infa- 
m  i  a  deprives  one  of  moral  honor,  of  one's  good  name, 
has  a  reference  to  public  scorn,  and  is  the  consequence 
of  shameless  and  dishonorable  conduct,  like  &va<fyrj/j,la. 
2.  Ignominia  and  i  n  f  a  m  i  a  are  abstract,  and 
denote  subjective  states  ;  d  e  d  e  c  u  s  and  p  r  o  b  r  u  m 
are  concrete,  and  denote,  objectively,  disgrace  itself; 
dedecus  is  a  deviation  from  the  conduct  that  be 
comes  a  man  of  honor,  from  whom  noble  actions  are  ex 
pected  ;  probrum  is  a  stain  on  the  morality  of  a 
man,  from  whom,  at  least,  irreproachable  conduct  is  ex 
pected.  Dedecus  is  incurred  generally  in  our  pub 
lic  relations,  by  abjectness  of  spirit,  etc.  ;  probrum, 
tti  our  private  relations,  by  licentiousness,  etc.  3. 
*I 


102  IGNOSCERE —  IMAGO. 

P  r  o  b  r  u  m  (from  Trpofapco')  is  reproach,  as  far  as  it 
can  justly  be  made  ;  opprobrium,  reproach,  as  far 
as  it  actually  is  made.  In  probrum  the  disgrace  itself 
is  more  considered  ;  in  opprobrium,  the  open  proclama 
tion  of  it. 

IGNOSCERE ;  :  VENIAM  DARE.  Ignoscere  (avarj- 
v/vwa/cew^  is  .^  moral  act ;  as,  to  forgive  from  one's 
heart ;  to  forgive  and  forget,  in  opp.  to  retaining  anger, 
a-yrftiffvoMXKeQij  \  .wjiereas  veniam  dare  (aviav  or 
aveaw  Sovvcu)  is  a  political  act,  to  allow  clemency  to 
take  place  of  justice,  in  opp.  to  punishment,  like  pe'bie- 
vai.  The  friend  igwoscit  a  person  of  his  own  rank  ;  one 
who  is  of  higher  rank  and  greater  power  veniam  dat. 
Cic.  Man.  3.  Illis  imperatoribus  laus  est  tribuenda 
quod  egerunt ;  venia  danda  quod  reliquerunt ;  comp. 
with  Att.  xvi.  16.  Ignosce  mihi  quod  eadem  de  re 
ssepius  scribam.  (v.  170.) 

ILIA,  see  Caro.  ILLICO,  see  Repente. 

ILLUSTRIS,  see  Celeber  and  Luculentus. 

IMAGO;  SIMULACRUM;  STATUA  ;  SIGNUM.  1.  Im 
ago  and  simulacrum  denote,  as  the  most  general 
terms,  any  representation,  whether  a  work  of  statuary 
or  of  painting  ;  imago  (^xav^)  '}S  ame(^  to  the  origi 
nal,  as  to  a  pattern,  by  a  striking  likeness  of  form.,  like 
GLKGOV  ;  simulacrum  is  opposed  to  the  original,  as  a 
real  being,  by  a  deceptive  imitation  of  its  form,  like 
ei&o)\ov  ;  whereas  s  t  a  t  u  a,  s  i  g  n  u  m,  and  effi 
gies,  are  merely  plastic  works  ;  tabula  and  p  i  c- 
t  u  r  a,  merely  pictures.  2.  Simulacrum  and 
s  t  a  t  u  a  denote  the  copying  of  the  whole  figure,  con 
sequently,  in  the  plastic  art,  standing  figures;  effi 
gies  and  imago,  principally  the  copying  of  the 
characteristic  parts,  namely,  the  features  ;  effigies, 
in  staturary,  as  busts  ;  imago,  in  painting,  as  half- 
length  portraits.  Tac.  Ann.  i.  74.  Alia  in  statua  am- 
putato  capite  Augusti  effiyiem  Tiberii  inditam.  Hist. 
ii.  3.  /Simulacrum  deae  effiyie  humana.  Cic.  Tusc.  iii. 
2,  3.  Optimus  quisque  consectatur  nullarn  emirientem 


IMBER IMITATIO.  103 

effigiem  (virtutis)  sed  adumbratam  imagii.em  gloriae. 
S  i  g  n  u  m  (from  sequo,  to  proclaim,)  means  any  plastic 
work,  in  opp.  to  tabula  and  pictures.  Sal.  Cat.  11. 
Cic.  Orat.  i.  35.  Man.  14.  Suet.  Caes.  47.  Quintil. 
ix.  2.  Cic.  Verr.  iv.  1  ;  simulacrum  means  the 
sacred  statue  of  a  god,  like  aya\/jua;  s  t  a  t  u  a,  the 
profane  statue  of  a  man,  like  avfyid?.  Cic.  Cat.  iii.  8. 
Simulacra  deorum  immortalium  depulsa  sunt  et  statues 
veterum  hominum  dejectae.  Tac.  Ann.  i.  73.  Suet. 
Tib.  26.  Cic.  Verr.  i.  22.  Legati  deorum  simulacra 
venerabantur,  itemque  caetera  signa  et  ornamenta  lacri- 
mantes  intuebantur.  (v.  237.) 

IMBER,  see  Pluvia. 

IMITATIO  ;  ^EMULATIO  ;  CERTATIO  ;  RIVALITAS  ;  SIM- 
ULATIO.  1.  Imitari  Means  merely  the  effort  to 
produce  something  like  some  other  thing,  without  any 
accessory  moral  notion  ;  ae  m  u  1  a  r  i  (from  atai}W$) 
means,  at  the  same  time,  to  do  something  which  shall 
gain  equal  or  superior  consideration,  honor,  and  appro 
bation,  when  compared  with  the  thing  imitated.  I  m  i- 
t  a  t  i  o  has  in  view  only  the  thing  itself,  and  is  gener 
ally  moderate  and  laudable  ;  33  m  u  1  a  t  i  o  has  in  view 
chiefly  the  person,  who  is  already  in  possession  of  the 
quality  worthy  of  imitation,  and  always  seems  more  or 
less  a  passion,  which  deserves  praise  or  blame,  accord 
ing  as  it  has  its  foundation  in  the  lover  of  honor,  or  in 
immoderate  ambition.  Plin.  Ep.  vii.  30.  Demosthenis 
orationem  habui  in  manibus,  non  ut  cemularer  (impro- 
bum  enim  ac  paene  furiosum)  at  tamen  imitarer  ac  se- 
querer  tantum.  Comp.  i.  2,  2.  viii.  5,  13.  Quintil.  i. 
2,  26.  Cic.  Tusc.  iv.  8,  17.  2.  The  se  m  u  1  u  s  is  at 
first  behind  his  opponent,  and  strives  for  a  time  only  to 
come  up  to  him,  and  be  like  him  ;  whereas  the  c  e  r  t  a- 
t  o  r  and  concertator  are  already  on  a  par  with  their 
opponent,  and  strive  to  outdo  him,  and  conquer  him.  3. 
^  m  u  1  a  t  i  o  contends  for  superiority  in  any  art ;  r  i- 
v  a  1  i  t  a  s,  only  for  preference  in  estimation.  Cic. 
Tusc.  iv.  26 ,  56.  Ilia  vitiosa  cemulatione,  quae  rwali- 


104  IMPAR INAMBULARE. 

tail  similis  est,  quid  Jiabet  utilitatis  ?  4.  Imitatio 
is  an  effort  to  become  something  which  a  man  at  present 
is  not,  but  fain  would  be,  and  really  can  become  ; 
whereas  s  i  m  u  1  a  t  i  o,  an  effort  to  pass  for  something 
which  a  man  properly  and  naturally  is  not,  nor  ever  can 
be.  I  m  i  t  a  t  i  o  is  the  means  of  attaining  to  an  actual 
or  presumptive  ideal  ;  whereas  s  i  m  u  1  a  t  i  o  remains 
for  ever  a  mere  counterfeit,  (iii.  64.) 

IMPAR,  see  ^quus.  IMPENS^E,  see  Sumptus. 

IMPERARE,  see  Jubere. 

IMPERTIRE  ;  TRIBUERE  ;  PARTICIPARE  ;  COMMUNI- 
CARE.  Impertire  and  t  r  i  b  u  e  r  e  denote  giving 
a  portion,  without  reference  to  any  share,  which  the 
giver  is  to  retain  for  himself ;  i  m  p  e  r  t  i  r  e  means 
giving,  as  an  act  of  free  will  and  of  goodness  ;  t  r  i  b- 
u  e  r  e,  as  an  act  of  justice,  or  of  judiciousness  ;  whereas 
participare  and  communicare,  the  giving  a 
share  of  something  of  which  one  also  retains  a  share 
one's  self ;  participare  has  generally  the  receiver 
for  its  object,  who  is  to  share  a  possession  ;  but  com 
municare,  generally  the  thing  shared,  in  the  use  of 
which  the  receiver  is  to  have  a  share,  (iv.  158.) 

IMPIETAS,  see  Delictum.       IMPIUS,  see  Scelestw. 

IMPONERE,  see  Fallere. 

IMUS  ;  INFIMUS.  I  m  u  m  (super!,  from  in)  denotes 
the  lowest  part  of  a  whole  ;  i  n  f  i  m  u  m  (superl.  from 
inferus)  either  the  lowest  part  of  all  the  parts,  that  is, 
the  basis,  or  the  lowest  in  a  discrete  magnitude,  that  is, 
a  magnitude  consisting  of  distinct  parts.  The  imum  is 
the  lowest  extremity  of  a  part ;  then  the  infimum, 
the  lowest  part,  with  reference  to  the  other  parts.  Cic. 
Rose.  Com.  7.  Ab  imis  unguibus  usque  ad  summum 
verticem  :  compare  with  Divin.  i.  33.  Ut  ab  infima  ara 
Bubito  anguis  emergeret ;  and  with  N.  D.  ii.  20.  Luna 
infana  est  quinque  errantium.  Further,  i  m  u  s  denotes 
the  lowest  in  a  purely  local  relation  ;  i  n  f  i  m  u  s,  with 
the  accessory  notion  of  the  lowest  rank.  (iv.  377.) 

INAMBULARE,  see  Ambulare. 


INANIS INCIPERE.  105 

INANIS  ;  YACUUS.  I  n  a  n  i  s  (from  Ivdco)  means  the 
emptiness  of  that  which  has  been  full,  but  is  now  with 
out  its  contents,  in  opp.  to  plenus,  Cic.  Orat.  i.  9,  37. 
Parad.  6,  1.  Brut.  8,  34  ;  whereas  v  a  c  u  u  s  de 
notes  the  emptiness  of  that  which  may  be  filled,  but  is 
at  present  vacant,  in  opp.  to  occupatus,  Tac.  Hist,  iv 
17  ;  or  to  obsessus,  Cic.  N.  T.  i.  24.  Tac.  Ann.  vi. 
34.  Jason  post  avectam  Medeam  genitosque  ex  ea  lib- 
eros  inanem  mox  regiam  ^Eetae  vacuosque  Colchos  re- 
petivit ;  that  is,  the  palace  deserted  and  desolate,  and 
the  people  without  a  governor.  Figuratively,  inane 
means  a  nullity  ;  v  a  c  u  u  m,  a  vacancy,  (i.  100.) 

INCASSUM,  see  Frustra.     INCASTUS,  see  Inficetus. 

INCEDERE,  see  Ire.  INCENDERE,  see  ^4.cmwfer0. 

INCESTUS,  see  Inficetus.     INCHOARE,  see  Incipere. 

INCIENS,  see  Prcegnans. 

INCIPERE  ;  ORDIRI  ;  INCHOARE  ;  CCEPISSE.  1.  I  n- 
c  i  p  e  r  e  denotes  the  beginning,  in  opp.  to  the  state  of 
rest,  which  precedes  and  follows,  consequently  it  is  in 
opp.  to  cessare  and  desinere,  desistere,  finire  ;  whereas 
o  r  d  i  r  i  (from  ep&eiv,  radix,)  in  opp.  to  an  advance 
ment  ;  consequently  in  opp.  to  continuare,  and  its  in 
transitive  pergere  ;  lastly,  i  n  c  h  o  a  r  e  (from  conari)  in 
opp.  to  ending  and  accomplishing,  consequently  in  opp. 
to  perficere,  consummare,  peragere,  absolvere,  etc.  Cic. 
OS',  i.  37.  Ut  indpiendi  ratio  fuerit,  ita  sit  desinendi 
modus.  Tusc.  i.  49.  Sen.  Ep.  116.  Plin.  H.  N.  xi. 
51.  Plin.  Pan.  54,  6.  57,  2.  Ep.  ix.  4.  Quintil.  xi. 
3,  34.  Tac.  Agr.  32.  Varro  R.  R.  iii.  16.  Apes  cum 
evolaturse  sunt,  aut  etiam  inciperunt,  consonant  vehe- 
m  enter.  Cic.  Fin.  iv.  6.  Hoc  inchoati  cujusdam  officii 
est,  nonperfecti.  Brut.  33.  Liv.  xl.  9.  Plin.  Ep.  iii.  8,  7. 
Plin.  H.  N.  x.  63.  Tac.  Dial.  33.  Suet.  Claud.  3.  Cic. 
Fr.  ap.  Non.  Perge,  quaeso,  nee  enim  imperite  exorsua 
es%  2.  C  oe  p  i  has  nearly  the  same  words  in  opp.  to  it 
as  incipere  has  ;  Sen.  Cons.  Polyb.  20.  Quicquid  coepit, 
et  desinit.  Cic.  Rab.  Post.  2.  Ovid,  Ep.  ix.  23; 
c  03  p  i  refers  more  to  the  action  which  is  begun  ;  i  D 


106  INCITARE  —  INCOLUMIS. 

c  e  p  i,  more  to  the  beginning  which  has  been  made. 
C  oe  p  i  is  a  sort  of  auxiliary  verb  ;  i  n  c  e  p  i  is  em 
phatic  ;  hence  c  oe  p  i  has  an  infinitive,  i  n  c  i  p  e  r  e  a 
substantive,  for  its  object.  Cic.  Verr.  v.  10.  Quum 
ver  esse  cxperat  (sed  cum  rosam  viderat,  turn  ver  inci- 
pere  arbitrabatur),  dabat  se  labori.  (iii.  157.) 

INCITARE  ;  INSTIGARE  ;  IRRITARE  ;  INSTINCTUS.  1. 
Incitare  (from  ciere)  denotes  to  urge  an  inactive 
person  by  merely  bidding,  speaking  to,  and  calling  upon 
him,  to  an  action,  generally  of  a  laudable  kind,  synony 
mously  with  hortari ;  instigare  (from  arigai)  to 
spur  on  a  reluctant  person  by  more  vehement  exhorta 
tions,  promises,  threatenings,  to  an  adventurous  act,  sy 
nonymously  with  Btimulare  ;  i  r  r  i  t  a  r  e  (az/e/oe&/§») 
to  incite  a  quiet  person  by  rousing  his  passions,  ambi 
tion,  revenge,  to  a  violent  action,  synonymously  with 
exarcerbare.  Ter.  And.  iv.  2,  9.  Age,  si  hie  non  in- 
sanit  satis  sua  sponte,  instiga.  Lucr.  iv.  1075.  Et 
stimuli  subsunt  qui  inztigant  Isedere  id  upsum.  2.  I  n- 
s  t  i  g  a  t  u  s  means  spurred  on  by  an  exterior  and  pro 
fane  power,  by  words,  commands,  etc. ;  instinctus 
means  impelled  by  an  interior  and  higher  power,  by  in 
spiration,  love,  the  voice  of  the  gods.  (iii.  314.) 

INCLYTUS,  see  Celeber. 

INCOLERE  ;  HABITARE  ;  INCOLA  ;  INQUILINUS  ;  Co- 
LONUS.  1.  I  n  c  o  1  e  r  e  is  transitive,  as  to  inhabit ; 
h  a  b  i  t  a  r  e,  intransitive,  as  to  dwell.  At  the  same 
time  i  n  c  o  1  e  r  e  has  reference  to  the  country,  to  which 
a  man,  as  a  citizen  or  inhabitant,  belongs  ;  whereas 
habit  are  has  reference  to  the  house,  in  which  a 
man,  as  owner  or  tenant,  has  his  stationary  residence. 
2.  In  col  a  is  the  inhabitant,  in  opp.  to  the  citizen, 
Cic.  Off.  i.  34,  like  yLtero^o?  ;  i  n  q  u  i  1  i  n  u  s,  the  ten 
ant,  in  opp.  to  the  owner  of  the  house,  dominus,  Cic. 
Phil.  ii.  41,  like  GVVOIKOS  ;  c  o  1  o  n  u  s,  the  farmer,  in 
opp.  to  the  landowner,  Cic.  Caec.  32  ;  something  like 
&^9. 

INCOLUMIS,  see  Salvus.        INCURIO.SUS,  see  Tutus. 

INCUNABULA,  see  Cunae. 


INCURVUS INGLUVIES.  107 

INCURVUS,  see  Curvus.         INCUSARE,  see  Arguere. 

INDAGARE,  see  Qucerere.      INDIGERE,  see  Carere. 

INDIGNARI,  see  Suceensere.  INDOLES,  see  Ingenium. 

INDULGERE,  see  Concedere.  INDUSTRIA,  see  Opera. 

INEDIA,  see  Fames.  INERTIA,  see  Ignavia. 

INFAMIA,  see  Ignominia.      INFANS,  see  Paer. 

INFENSUS,  INFESTUS,  see  Adversarius. 

INFICETUS ;  INFACETUS  ;  INCESTUS  ;  INCASTUS.  1. 
Inficetus  involves  positive  blame,  a  tasteless  and 
heavy  fellow ;  whereas  infacetus  only  negative,  a 
man  not  remarkable  for  wit.  2.  In  the  same  manner 
i  n  c  e  s  t  u  s  denotes  an  incestuous  person  ;  whereas 
i  n  c  a  s  t  u  s  only  an  unchaste  person.  Sen.  Contr.  ii. 
13.  (ii.  83.) 

INFIDELIS,  INFIDUS,  see  Fidus.    INFIMUS,  see  IMUS. 

INFITIARI,  INFITIAS  IRE,  see  Negare. 

INFLAMMARE,  see  Accendere. 

INFORTUNIUM  ;  CALAMITAS  ;  INFELICITAS  ;  MISERIA. 
Infortunium  and  calamitas  denote  a  single 
misfortune  ;  inforturiium,  more  as  a  vexatious  ac 
cident,  like  malheur,  for  example,  the  loss  of  a  purse, 
receiving  blows,  etc.  ;  calamitas  (from  /eoAoww)  a 
tragic  accident,  as  the  loss  of  a  beloved  person,  of 
power,  etc. ;  whereas  infelicitas  and  m  i  s  e  r  i  a 
denote  an  unfortunate  state  of  considerable  duration  ; 
infelicitas,  merely  as  the  absence  of  success ; 
m  i  s  e  r  i  a  (from  pvaapos  ?)  as  an  actual,  pressing 
state  of  affliction. 

INGENIUM  ;  NATURA  ;  INDOLES.  Ingenium  and 
n  a  t  u  r  a  denote  the  disposition,  as  far  as  it  constitutes 
the  immovable  ground  of  human  individuality,  and  is 
susceptible  of  no  change  ;  i  n  g  e  n  i  u  m,  more  with 
reference  to  the  faculties  of  the  mind,  n  a  t  u  r  a  to  the 
feelings  of  the  heart ;  whereas  i  n  d  o  1  e  s  denotes  the 
disposition,  as  far  as  it  constitutes  only  the  beginning  of 
individuality,  and  is  susceptible  of  improvement,  (vi. 

INGLUVIES,  see  Faux.      INGREDI,  see  Jhire  and  Ire. 


108  INGRUERE INITIUM. 

INGRUERE,  see  Irruere.    INIMICITIA,  see  Odium. 

INIMICUS,  see  Adversarius. 

INIRE  ;  INTRARE  ;  INTROIRE  ;  INGREDI.  1.  I  n  i  r  e 
denotes  almost  always  only  a  figurative  entering,  as  to 
engage  in  any  thing,  for  example,  inire  pugnarn^  nu- 
merum,  etc.  ;  whereas  intrare,  introire,  i  n- 
g  r  e  d  i,  a  literal  entering  ;  i  n  t  r  a  r  e  is  usually  transi 
tive,  as  to  enter,  and  has  an  emphasis  on  the  verbal 
part  of  the  word  ;  whereas  introire  is  intransitive, 
as  to  step  in,  and  has  an  emphasis  on  the  adverbial  part 
of  the  word.  In  the  phrase  intrare  curiam  one  thinks 
more  of  the  mere  threshold,  which  is  to  be  stepped 
over  ;  in  the  phrase  introire  one  thinks  more  of  the  four 
walls  by  which  one  is  to  be  enclosed.  2.  Intrare 
and  introire  suppose  a  space  distinctly  limited  by 
walls,  boundaries,  marks  ;  whereas  i  n  g  r  e  d  i  sup 
poses,  generally,  any  limited  space,  for  example,  viam, 
pontem,  etc.  (iv.  521.) 

INITIUM;  PRINCIPIUM  ;  PRIMORDIUM.  1.  In  i  ti 
ll  m  denotes  the  beginning  in  an  abstract  sense,  as  the 
mere  point  from  which  a  thing  begins,  in  opp.  to  exitus. 
Cic.  Rose.  Com.  13,  39.  Tusc.  i.  38.  Brut.  34.  Sen. 
Ep.  9.  N.  Q.  iii.  29  ;  whereas  p  r  i  n  c  i  p  i  u  m  denotes 
the  beginning  as  a  concrete  notion,  as  that  part  of  the 
whole  which  stands  before  the  other  parts  in  things,  and 
goes  before  them  in  actions,  in  opp.  to  extremum.  Cic. 
Cleunt.  4.  Orat.  61,  204.  Csec.  15,  44.  In  initium 
the  beginning  is  made  only  with  reference  to  time  ;  in 
principium  the  foundation  also  is  laid  with  reference  to 
space.  The  initium  is  pushed  out  of  the  way  by  that 
which  follows  ;  the  principium  serves  as  a  basis  for  that 
which  follows.  The  initia  philosophies  are  the  rudiments 
over  which  the  scholar  goes,  and  which  are  superseded 
by  further  studies  ;  the  principia  are  the  fundamental 
principles,  to  which  he  must  always  recur.  1  n  i  t  i  o 
usually  means  "  at  the  beginning,  but  differently  (or, 
not  at  all)  afterwards  ;  "  whereas  p  r  i  n  c  i  p  i  o  meana 
from  the  very  beginning, '  and  so  onwards.  2.  P  r  i- 


INJTJRIA INTELLIGERE.  109 

Duordium  is  a  more  solemn  and  comprehensive  term 
than  principium,  and  supposes  a  whole  of  great  extent, 
the  beginning  of  which  is  so  far  removed  that  one  can 
distinguish  a  merely  apparent  beginning  from  the  actual 
and  primeval  source  and  origin,  (iii.  163.) 

INJURIA,  see  Oontumelia.     INNOCENTIA,  see  Virtus. 

INNUMERUS  ;  INNUMERABILIS.  Innumerus  is  a 
poetical  and  choice  expression,  like  numberless,  avr)- 
pt^/io? ;  innumerabilis,  a  prosaic  and  usual  ex 
pression,  like  innumerable,  avapi^^To^.  (vi.  178.) 

INOPIA,  see  Paupertas.          INQUAM,  see  Dicere. 

INQUILINUS,  see  Incolere. 

INQUINARE,  s.  Contaminare.  INSANUS,  see  Amens. 

INSCENDERE,  see  Scandere.   INSCIUS,  see  Cognitio. 

INSIGNIS,  see  Eminens. 

INSIMULARE,  see  Arguere. 

INSOLENTIA,  see  Superbia.    INSOMNIS,  see  Vigil. 

INSOMNIUM,  see  Somnus.      INSTIGARE,  see  Incitare. 

INSTITUERE  ;  INSTAURARE  ;  RESTITUERE  ;  RESTAU- 
RARE.  Instituere  means  to  establish  a  profane, 
instaurare,  a  sacred,  or  honorable,  or  generally 
important  institution,  such  as  sacrifices,  sacred  games, 
wars  and  battles.  Hence  is  instituere  itself  a  usual, 
instaurare,  a  solemn,  select  expression.  In  the  same 
manner  restituere  is  distinguished  from  restaurare.  (iv. 
300.) 

INSTITUERE,  see  Erudire. 

INSTRUCTUS,  see  Proeditus. 

INSUPER,  see  Prneterea.         INTEGER,  see  Salvus. 

INTEGRARE,  see  Iterum. 

INTELLIGERE  ;  SENTIRE  ;  COGNOSCERE.  I  n  t  e  1 1  i- 
g  e  r  e  denotes  a  rational  discernment,  by  means  of  re 
flection  and  combination  ;  s  e  n  ti  r  e,  a  natural  discern 
ment,  by  means  of  the  feelings,  immediate  images,  or 
perceptions,  whether  of  the  senses  or  of  the  mind  ; 
lastly,  cognosce  re  denotes  an  historical  discernment, 
by  means  of  the  senses  and  of  tradition.  Sen.  Ir.  iii.  13. 
Quidni  gauderet,  quod  iram  suam  multi  intelligerent^ 
j 


1 10  INTERCAPEDO INTERFICERE. 

nemo  sentiret?  Cic.  N.  D.  Hi.  24  Quare  autem  in 
his  vis  deorum  insit,  turn  intelliqam  quum  cognovero, 
(vi.  1Y5.) 

INTERCAPEDO  ;  INTERRUPIIO  ;  INTERPELLATE  ;  IN- 
TERLOCUTIO.  Intercapedo  and  interruptio 
are  any  interruption  of  another  person's  business  ;  i  n- 
tercapedo,  a  quiet,  often  even  a  benevolent  inter 
ruption  ;  interruptio,  a  violent  and  turbulent  in 
terruption  ;  whereas  interpellate  and  inter- 
l  o  c  u  t  i  o  are  only  the  interruption  of  a  speech  by 
speaking  between  ;  the  interpellator  will  nearly  prevent 
the  speaker  from  going  on ;  the  interlocutor  will  make 
himself  also  heard  in  the  midst  of  another's  speech, 
(vi.  176.) 

INTERDICERE,  see  Vetare.         INTERDIU,  see  Dies. 

INTERDUM,  see  Nonnunquam. 

INTEREA  ;  INTERIM.  I  n  t  e  r  e  a  refers  to  a  business 
of  some  duration,  which  takes  place  in  a  space  of  time, 
as  in  the  mean  time  ;  interim,  toa  momentary  busi 
ness,  as  in  the  midst  of  this.  They  have  the  same  rela 
tion  to  each  other,  as  a  point  of  time  to  a  space  of  time. 
Cic.  Quint.  6.  Hsec  dum  Eomse  geruntur  .  .  .  Quin- 
tius  interea  de  agro  detruditur  ;  that  is,  gradually  ; 
comp.  with  Fam.  x.  12.  Interim  ad  me  venit  Manutius 
noster.  Tac.  Ann.  xi.  32.  Non  rumor  interea,  sed 
undique  nuntii  incedunt  .  .  .  Atque  interim  Ostiensem 
viam  iritrat.  (iv.  271.) 

INTEREMTOR,  see  Homidda.  INTERESSE,  see  Adesse. 

INTERFEOTOR,  see  Homidda. 

INTERFICERE  ;  PERIMERE  ;   INTERIMERE  ;  NECARE  ; 

OCCIDERE  ;     JUGULARE  J     OBTRUNCARE  ;      TllUCIDARE  ; 

I'ERCUTERE.  Interficerc  and  p  e  r  i  m  e  r  e  are 
the  most  general  expressions  for  putting  to  death,  in 
whatever  manner,  and  from  whatever  motive,  fame, 
veneno,  suspendio,  ferro,  supplidis,  dolo,  like  /cietveiv  ; 
but  interficere  as  a  usual,  peri  me  re  as  an 
old,  forcible,  poetical  expression.  Interimere  in 
volves  the  accessory  notion  of  privacy,  as  to  remove  out 


INTEKITU8 INTERMORI.  Ill 

of  the  way  ;  avaipelv  ;  n  e  c  a  r  e,  that  of  injustice,  or, 
at  least,  cruelty,  to  murder,  (froveveiv.  Cic.  Tusc.  v.  20 
Dionysius  alterum  jussit  interfici,  quia  viain  demonstra- 
visset  interimendi  sui.  Curt.  ix.  7,  8.  Boxum  pro- 
tinus  placuit  interfici ;  Biconem  etiam  per  cruciatus 
necari.  2.  Decider  e,  jugulare,  trucidare, 
obtruncare,  per  cuter  e,  denote  a  sanguinary 
death-blow  ;  o  c  c  i  d  e  r  e  means  by  cutting  down,  es 
pecially  the  business  of  the  soldier  in  honorable  open 
battle  ;  jugulare,  by  cutting  the  throat  or  neck,  or 
rather  by  a  skilfully-directed  thrust  into  the  collar-bone, 
especially  the  business  of  the  bandit,  after  the  pattern 
of  the  gladiator,  like  crfya^ai ;  obtruncare  means 
to  butcher,  massacre,  and  cut  to  pieces,  after  the  man 
ner  of  the  awkward  murderer ;  trucidare,  to 
slaughter  as  one  would  a  steer,  after  the  manner  of  the 
blood-thirsty  miscreant,  who,  without  meeting  with  re 
sistance,  plays  the  hero  on  the  defenceless  ;  p  e  r  c  u 
t  e  r  e,  to  execute,  as  a  mere  mechanical  act,  after  the 
manner  of  the  headsman,  or  other  executioner  of  a  sen 
tence  of  condemnation,  or,  at  least,  of  a  death-warrant. 
Senec.  Contr.  iii.  21.  Nee  dominum  occidit,  nee  domino 
venenum  dedit.  Hor.  Ep.  i.  2.  Ut  jugulent  hominem, 
surgunt  de  nocte  latrones.  Sallust.  Fr.  Cseteri  vice 
pecorum  obtruncantur  ;  so  that  you  may  see  a  mangled 
mass  of  limbs,  as  in  the  heap  of  slain  in  a  battle.  Tac. 
Hist.  .  .  .  Juberet  intcrjici;  offerre  se  corpora  ine  ;  tru- 
cidaret.  Cic.  Cat.  iv.  H.  and  Rose.  Am.  34.  Cujus 
consilio  occisus  sit  invenio ;  cujus  manu  percussus  sit 
non  invenio.  (iii.  181.) 

INTERITUS,  see  Lues  and  Mors. 

INTERLOCUTIO,  see  Inttrcapedo. 

INTERMITTERE  ;  OMITTEBE.  Intermittere  means 
merely  to  leave  off  for  a  time,  —  in  tempus  mittere  cum 
spe  consilioque  resume  ndi ;  whereas  emitter  e,  to 
leave  out  altogether.  A  arro  Fr.  Studia  tantum  inter- 
mittantur,  ne  omittantur.  (i.  3.) 

INTERMORI,  see  Alum. 


112  INTERPELL  ATIO ADIP1SCI. 

INTERPELLATE,  see  Intercapedo. 

INTERROGARE,  see  Rogare. 

INTERRUPTIO,  see  Intercapedo. 

INTESTINA,  see  Caro. 

INTRARE,  INTROIRE,  see  Inire. 

INTUERI,  see  Videre.  I  NUNC,  see  Agere. 

INVADERE,  see  Irruere.         INVALETUDO,  see 

fcJNVENIRE  ;  fepERIRE  ;  DEPREHENDERE  ;     NANCISCI  J 

ADIPISCI  ;  CONSEQUI  ;  ASSEQUI.  I  n  v  e  n  i  r  e  denotes, 
as  a  general  term,  to  find  ;  r  e  p  e  r  i  r  e  and  d  e  p  r  e- 
h  e  n  d  e  r  e  suppose  a  previous  concealment  of  the  thing 
found,  and  an  intention,  and  pains  employed  on  the 
part  of  the  finder ;  but  the  reperiens  (from  irerrapelv) 
merely  discovers  what  was  concealed,  and  now  lies  be 
fore  his  eyes,  like  avevpelv,  the  deprehendens,w1ci3ik  de 
sired  to  hide  itself,  or  to  escape,  and  now  is  in  his  power. 
Tac.  Ann.  i.  74.  Perniciem  aliis  ac  postremo  sibi  in- 
venere  :  comp.  with  xiv.  3.  Csedes  quonam  modo  occul- 
taretur  nemo  reperit.  2.  Invenire,  reperire, 
deprehendere,  imply  a  concealed  object,  which  is 
discovered ;  whereas  nancisci,  adipisci,  asse- 
q  u  i,  and  c  o  n  s  e  q  u  i,  only  a  distant  object,  which  is 
reached ;  the  nanciscens  (from  eveyicea^rai)  arrives  at 
his  object  with  or  without  trouble,  sometimes  even  against 
his  wish,  as  to  light  upon ;  the  adipiscens  (from  potiri) 
only  by  exertion,  as  to  achieve  ;  the  consequens  arrives 
at  the  object  of  his  wish  with  or  without  assistance  ;  the 
assequens,  at  the  object  of  his  endeavors,  by  means  of 
exertion.  Suet.  Tib.  10.  Titus  ad  primam  statim  mansi- 
onem  febrim  nactus :  comp.  with  Dom.  15.  Nero  in 
adipiscenda  morte  manu  Epaphroditi  adjutus  est.  Cic. 
Att.  x.  12.  Nactus  Curionem  omnia  me  consecutum  pu 
tavi.  Rose.  Com.  4.  Ut  neque  nihil  neque  tantum  quan 
turn  postulavimus  consequamur.  In  Cic.  Mil.  11.  Ni 
hil  dico  quid  resp.  consecuta  sit,  nihil  quod  vos,  nihil 
quod  omnes  boni ;  namely,  by  the  death  of  Clodius,  to 
which  certainly  nobody  but  Milo  had  contributed  ;  asse- 
cuta  sit  could  not  be  substituted ;  and,  on  the  other 


INVERTERE JOCTJS.  113 

hand,  in  Sen.  Brev.  17.  Operose  assequuntur  quae  volunt, 
anxii  tenent  quse  assecati  sunt ;  the  word  consequuntur 
would  be  too  weak.  Cic.  Fain.  i.  7,  10.  Crania  quae 
ne  per  populum  quidem  sine  seditione  assequ.i  arbitra- 
bantur,  per  senatum  consecati  sunt  (iii.  142.) 

INVERTERE,  see  Vertere. 

INVESTIGARE,  s.  Queer  ere. 

INVICEM,  see  Vicissim. 

INVIDIA  ;  LIVOR  ;  INVIDENTIA  ;  MALIGNITAS  ;  OB- 
TRECTATIO  ;  DETRECTATio.  I  n  v  i  d  i  a  denotes  looking 
askance,  as  a  sign  that  a  man  grudges  something  to  an 
other,  from  moral  or  immoral  motives,  not  necessarily, 
though  especially,  from  self-love,  like  viro^ia  ;  whereas 
1  i  v  o  r  (from  %\evr],  or  ^Xota),  denotes  the  self-tor 
menting  envy,  which  poisons  the  whole  soul,  and  deprives 
the  body  itself  of  its  fresh  healthy  color.  2,  Invi- 
d  i  a  is  the  usual  term  for  envy,  whether  active,  as  that 
which  a  man  harbors,  or  passive,  as  a  state  in  which  a 
man  stands ;  whereas  invidentia  is  a  new  term  of 
Cicero's  for  the  envy  which  a  man  harbors.  8.  I  n  v  i- 
d  i  a  and  1  i  v  o  r  denote  envy  as  a  temporary  state, 
whereas  malignitasas  an  habitual  quality  and  dis 
position,  in  opp.  to  goodness  of  heart.  The  invidus 
and  lividus  grudge  particular  persons  particular  advan 
tages,  in  particular  cases  ;  but  the  malignus  wishes 
well  to  nobody  but  himself.  4.  Invidia,  livor, 
ra  a  1  i  g  n  i  t  a  s,  denote  a  feeling  and  state  of  mind, 
whereas  obtrectatio  denotes  an  action,  or  manner 
of  acting,  proceeding  from  this  feeling,  inasmuch  as  it 
geeks  to  injure  the  envied  person  by  dishonorable  means, 
namely,  detraction.  Obtrectatio  can  scarcely  be  con 
ceived  as  existing  without  invidia,  but  invidia.  may 
without  obtrectatio,  if  the  envious  person  is  too  cowardly 
to  enter  into  conflict  with  the  envied.  5.  Obtrecta 
tio  supposes  a  rival,  and  has  its  origin  in  jealousy; 
whereas  detrectatio  only  an  enemy  in  general,  and 
pioceeds  principally  from  antipathy.  (jii.  65.) 

INVIDIA,  see  Odium. 


114  Jocrr  —  ITER. 

Jocus,  see  Lucius. 

IRASCI,  see  Succensere 

IRE  ;  MEARE  ;  GRADIRI  ;  INGREDI  ;  INCEDERE  ;  VA- 
DERE.  1 .  I  r  e  and  m  e  a  r  e  denote  to  go,  in  the  most 
general  sense,  as  motion  from  one  place  to  another;  i  re 
especially  applies  to  persons,  in  consequence  of  an  act 
of  the  will,  like  liven, ;  but  m  e  a  r  e  (from  d^evw)  es 
pecially  to  beasts,  ships,  rivers,  stars,  as  mere  mechan 
ical  motion,  in  which  reason  has  no  share,  like  foirav', 
whereas  g  r  a  d  i  r  i  and  ingredi,  incedere  and 
v  a  d  ere,  with  particular  accessory  notions  in  regard 
to  the  manner  of  going  ;  g  r  a  d  i  r  i  and  i  n  g  r  e  d  i,  in 
a  quiet  manner,  and  with  a  regular  measured  step,  in 
opp.  to  serpere,  currere,  stare  ;  Cic.  N.  D.  ii.  47.  Att. 
ii.  23,  like  (Sa&i&iv  ;  incedere,  in  a  proud  manner, 
and  with  a  graceful  measured  step,  as  in  a  procession 
and  march,  in  opp.  to  ambulare ;  Sen.  N.  Q.  vii.  31, 
like  e/j,/3aiv€tv  ;  and  v  a  d  e  r  e  (e'X^etf  ?)  with  alacrity 
and  a  quick  step,  as  in  travelling,  and  in  attacking  the 
enemy,  in  opp.  to  repere  ?  like  ^wpeiv ;  Thuc.  v.  70. 
2.  Ingress  us  means  going  in  general ;  i  n  c  e  s  s  u  s 
a  manner  of  going  peculiar  to  the  individual,  and  by 
which  he  is  known  as  well  as  by  his  physiognomy.  I  n- 
gressusis  purely  physical ;  i  n  c  e  s  u  s  is  moral  and 
characteristic,  (iv.  53.) 

IRRIDERE,  see  Riders. 

IRRITARE,  see  Incitare  and  Lacesnere. 

IRRITUS,  see  Frastra. 

IRRUERE  ;  IRRUMPERE  ;  INGRUERE;  INVADERE.  Ir- 
r  u  e  r  e  (  elvpevorai)  means  to  rush  on  hastily  and  in 
considerately  ;  i  r  r  u  m  p  e  r  e,  to  force  one's  way  with 
violence  ;  i  n  g  r  u  e  r  e  (ingravare)  to  press  on  with 
threats  and  importunity  ;  i  n  v  a  d  e  r  e,  to  fall  upon 
with  boldness,  and  without  regard  to  consequences,  (vi., 
180.) 

ITER;  VIA;  THAMES;  SEMITA;  CALLIS.  1.  Iter 
and  me  at  us  denote  the  progress  which  a  person 
makes,  the  going,  the  journey,  in  an  abstract  sense  ; 


ITER ITERUM.  115 

1 1  e  r,  that  which  a  rational  being  makes  ;  m  e  a  t  u  s, 
that  which  a  being  void  of  reason  and  of  will  makes ; 
v  i  a,  the  path  on  which  a  person  goes,  in  a  concrete 
sense.  Hor.  Od.  iii.  2,  22.  Virtus  negata  tentat  iter 
via.  Cic.  Att.  v.  14.  Iter  conficiebamus  sestuosa 
et  pulverulenta  via.  2.  1 1  e  r  in  a  concrete  sense,  de 
notes  a  way  which  leads  directly  to  a  particular  point, 
whether  beaten  and  trodden,  or  not,  like  #eXet&o? ; 
whereas  via  (from  the  old  word  veha,  way),  a  way, 
which,  if  not  beaten,  is  the  ordinary  and  usual  way, 
like  6809.  Caes.  B.  G.  vi.  27,  means  by  viarum  atque 
itinerum  duces,  the  guides,  who  partly  point  out  the  fre 
quented  roads  and  paths,  partly  give  information  as 
to  where  they  lead  out.  3.  V  i  a  and  iter  may  be 
narrow  or  wide ;  whereas,  trames,  callis,  and 
ri  e  m  i  t  a,  denote  only  a  narrow  way  or  path  ;  trames 
(rpfjiJia)  a  by-road  in  a  plain  and  town,  by  which  one 
may  arrive,  partly  in  a  shorter  time,  partly  without  be 
ing  so  much  observed  as  in  the  open  road,  to  a  given 
point;  s  emit  a  (from  secare,  segmen),  a  foot-path, 
which  often  runs  by  the  side  of  the  high-road,  like  o2//,o?  ; 
callis  (from  /eeXet&o?)  a  path  over  a  mountain  or 
through  a  wood,  which,  is  scarcely  passable  except  for 
cattle,  like  drpaTros.  Plaut.  Cas.  iii.  5,  42.  De  via 
in  semitam  degredi ;  and  Liv.  xliv.  43.  Cic.  Phil.  xiii. 
9,  19.  Egressus  est  non  viis,  sed  tramitibus  paludatus  ; 
and  Hull.  ii.  35.  Yirg.  J3n.  ix.  383.  Kara  per  oc- 
cultos  lucebat  semita  calks  ;  and  Curt.  vii.  11,  2.  (iv. 
64.) 

ITER  F AGERE,  see  Proficisci. 

ITERUM  ;  RURSUS  ;  DENUO  ;  BE  INTEGRO  ;  REPE 
TERE;  INTEGRARE.  1.  It  e  r  u  m  (erepov)  means, like Sev- 
repov,  a  second  time  ;  rursumorrursus,  (revorsus) 
like  aL&fc?  and  TraXw,  again,  once  more  ;  d  e  n  u  o  (do 
novo)  like  veo^€v,  anew  ;  de  integro.  like  aifew  e£ 
vTrapxfjs,  quite  afresh.  Justin,  xxi.  4,  6,  Hoc  consilio 
prseventua  iterum  servitia  concitat,  statutaqne  rursus 
«aedium  die,  quum  denuo  se  proditum  videret.  2.  In 


116  JUBERE  -  JUVENTA. 

the  same  manner  pugnam  iterare,  Liv.  vi.  32, 
means  to  join  battle  a  second  time  ;  pugnam  repe- 
t  e  r  e,  x.  36,  to  repeat  the  battle  ;  pugnam  reno- 
v  a  r  e,  Cses.  B.  G.  iii.  20,  to  renew  the  battle  ;  and 
pugnam  integrare,  Liv.  vii.  7,  to  begin  the  bat 
tle  again  quite  from  the  beginning.  Aut.  Herenn.  ii. 
3,  47.  Enumeratio  est  per  quam  colligimus  et  com- 
monemus  quibus  de  rebus  verba  fecerimus,  breviter,  ut 
renovetur,  non  redintegretur  oratio.  (i.  184.) 

JUBERE  ;  IMPERARE  ;  PR.ECIPERE  ;  MANDARE.  J  u- 
b  e  r  e  (from  tor^?)  means  to  bid,  merely  in  consequence 
of  one's  own  wish  and  will,  in  opp.  to  vetare,  like  Ke\eveiv  ; 
imperare,  to  command,  by  virtue  of  a  military  su 
preme  authority,  like  ap^eiv  ;  prsecipereto  enjoin,  by 
virtue  of  an  authority  as  a  teacher,  etc.,  something  like 
evTeXkea^fai,  ;  m  a  n  d  a  r  e  (from  /jLrjSojj,ai)  to  charge, 
in  consequence  of  thorough  confidence  in  a  person,  like 


JUCUNDUS,  see  G-ratus.       JUGULARE,  see  Interficere. 
JUGUM,  see  Mom.     JUMENTUM,  see  Pecus. 
JURGIUM,  see  Disceptatio.    JUDICARE,  see  Censere. 

JUSJURANDUM  ;  JURAMENTUM  ;  SACRAMENTUM.    J  U  S- 

jurandum,  and  the  later  word  juramentum,  de 
note  a  civil  oath,  by  which  a  man  confirms  or  promises 
something  ;  sacramentum  denotes  a  military  oath, 
by  which  the  soldier  solemnly  pledges  and  binds  himself 
not  to  forsake  his  standard.  Liv.  xxii.  38.  Milites  tune 
quod  nunquam  antea  factum  erat,  jurejurando  a  tribu- 
nis  militum  adacti  jussu  consulum  conventuros  neque 
injussu  abituros  ;  nam  ad  earn  diem  nihil  prseter  sacra 
mentum  fuerat.  And  xxxv.  19.  (vi.  183.) 

JUVARE,  see  Auxilium. 

JUVENIS,  see  Puer. 

JUVENTA  ;  JUVENTUS  ;  JUVENTAS  ;  JUVENALIS  ;  Ju- 
VENILIS.  1.  Juventa  (from  £eo>,  fo?;),  is  the  sea 
son  of  youth  ;juventus,  a  collection  of  young  men  ; 
J  u  v  e  n  t  a  s,  the  goddess  of  youth.  2.  J  u  v  e  n  a  1  i  s 
denotes  youthful,  either  indifferently,  as  that  which  be- 


LABARE LABOR.  1 17 

longs  to  young  people,  or  with  praise,  in  opp.  to  the 
weakness  of  old  age  ;  whereas  j  u  v  e  n  i  1  i  s  donotea 
youthful,  with  the  accessory  moral  notion  of  what  is  in 
conformity  with  the  character  of  young  people,  mostly 
with  blame,  in  opp.  to  the  maturity  of  age.  (v.  46.) 


L. 

LAB  ABE  ;  TITUBARE  ;  VACILLARE  ;  NUTARE.  L  a- 
b  a  r  e  (the  ancient  Gothic  word,  slipan,  from  X&)(£ai>), 
denotes  tottering,  with  reference  to  the  whole  body, 
which  rests  on  no  firm  basis  ;  t  i  t  u  b  a  r  e  (from  Tafyelv 
rf^Xo?),  with  reference  to  the  feet,  which  refuse  their 
service,  and  stagger ;  v  a  c  i  1 1  a  r  e  (r^ica)  with  refer 
ence  to  the  upper  part  of  the  body,  which  wants  its  up 
right,  steady,  secure  position  ;  lastly,  n  u  t  a  r  e  (from 
veveiv)  with  reference  to  the  head,  which  seems  ready 
to  fall  off.  The  titubans  threatens  to  sink  to  the  ground  ; 
the  vacillans,  to  fall  over.  Titubatio  betrays  bod 
ily  weakness  ;  vacillatio,  want  of  external  dig 
nity,  and  a  steady  carriage,  (iii.  62.) 

LABES,  see  Vitium. 

LABI  ;  CADERE.  Labi  (from  Xe//3&>)  means  to  fall, 
with  reference  to  the  point  from  which,  and  to  the  space 
through  which,  any  one  glides  or  sinks  down,  like 
oKio^eiv  ;  whereas  c  a  d  e  r  e  means  to  fall,  with  refer 
ence  to  the  point  which  a  man  reaches  by  his  fall,  as  to 
come  to  the  ground,  like  Treaeiv.  Virg.  .ZEn.  vi.  310. 
:Lapsa  cadunt  folia.  Cic.  Brut.  49.  Quibus  vitiis  laba- 
tur  aut  cadat  orator,  (i.  128.)  * 

LABOR  ;  MOLESTIA  ;  ^ERTJMNA.  1.  Labor  is  the 
toil  which  requires  strength  and  causes  weariness,  like 
7roi>o9  ;  m  o  1  e  s  t  i  a  (from  7x0X19,  /-taXepo?,)  the  trouble 
which,  by  its  greatness  or  unseasonableness,  dispirits, 
like  ^aXe7roT?79  ;  se  r  u  m  n  a  (alpofjievrf)  the  hardship 
that  almost  exceeds  human  strength,  and  bows  down 
even  the  hero,  like  Takanrwpia ;  an  antiquated,  half 


118  LABOR LACRIMARE. 

poetical  expression,  in  Cic.  Fin.  ii.  35,  and  Quintil.  viiu 
8,  26.  Cic.  Fin.  v.  32.  Ut  ubi  virtus  sit  resque  mag- 
nee  et  surmne  laudabiles  virtute  res  a;esta3,  ibi  esse  mis- 
eria  et  cerumna  non  possit,  tamen  labor  possit,  possit  mo- 
lestia.  (iv.  422.)  2.  Labor  are  denotes,  as  an  in 
transitive  verb,  to  be  in  a  state  of  trouble  and  toil ;  but 
elaborare,  as  a  transitive  verb,  to  produce  some 
thing  by  trouble  and  toil.  (i.  116.) 

LABOR,  see  Opera. 

LACERARE  ;  LANIARE.  Lacerare  (from  Xa/a?) 
denotes  to  tear  by  mere  force,  which  may  be  done  by 
the  hands,  claws,  teeth;  whereas  laniare  denotes 
the  effect  of  a  cutting  instrument,  under  which  teeth  and 
claws  may  be  included.  Appul.  Met.  iv.  p.  84.  Mor- 
sibus  laceratus,  ferroque  laniatas.  Liv.  xxii.  51.  (v. 
176.) 

LACERTUS,  see  Ulna. 

LACESSERE  ;  IRRITARE  ;  SOLLICITARE.  1.  Laces- 
sere  (Xa/afetp)  means  to  excite  the  reason  and  will  of 
another  to  resistance  ;  i  r  r  i  t  a  r  e  (d^epe^o))  to  pro 
voke  his  feelings  or  passions  to  anger.  Cic.  Mil.  31. 
Ut  vi  irritare  ferroque  lacessere  fortissimum  virum  au- 
deret  2.  Lacessere  means  to  excite,  when  a  man 
in  a  coarse  manner  disturbs  the  peace  of  another  ;  s  o  1- 
1  i  c  i  t  a  r  e,  when  a  man  disturbs  the  quiet  of  another 
in  a  refined  manner,  (v.  176.) 

LACRIMARE;  PLORARE  ;  FLERE  ;  LAMENTARL;  EJU- 
LARE  ;  DEFLERE  ;  DEPLORARE.  1.  Lacrimare 
(from  Sdfcpv)  denotes  the  physical  consequence  of  a 
certain  emotion  of  the  mind,  whether  joyful  or  sorrowful, 
like  SaKpveiv,  to  shed  tears  ;  whereas  p  1  o  r  a  r  e  (from 
pluere)  denotes  a  passionate  expression  of  grief,  like 
^prjvetv,  to  wail  and  cry.  Between  the  two  stands  fl  e  r  e 
(</>Xeo>)  in  opp.  to  ridere,  partaking  of  the  passionless 
feeling  denoted  by  lacrimare,  and  of  the  feeling  of  grief 
denoted  by  plorare,  like  Kkaieiv,  to  weep.  Sen.  Ep. 
63.  Nee  sicci  sint  oculi  amisso  atnico,  nee  fluant ;  lac- 
rimandam  est,  non  plorandum.  2.  Lamentari  and 


LACUNA L^EDERE.  119 

ejulare  denote  a  higher  degree  of  ploratus ;  but 
lamentatio  (from  Kkav^a  ?)  is,  like  /ccofcvew,  a 
longer  continued  wailing  ;  ejulare  (from  da)  a  wail 
ing  interrupted  by  cries  and  sobs,  like  6\o\v^€iv.  3. 
P  1  o  r  a  r  e  and  fl  e  r  e  are  intransitive  verbs,  as  to 
weep  ;  deplorare  and  d  e  f  1  e  r  e  transitive,  as  to 
deplore. 

LACUNA  ;  LACUS  ;  STAGNUM  ;  PALUS  ;  ULIGO  ;  LA 
MA  ;  LUSTRUM.  Lacuna  denotes,  in  poetical  lan 
guage,  any  standing  water,  from  a  sea  to  a  pool ;  1  a- 
c  u  s  and  s  t  a  g  n  u  m  are  collections  of  standing  water 
kept  sound  arid  fresh  by  their  own  springs,  or  by  ebb 
ing  and  flowing  ;  1  a  c  u  s  (liquere)  is  large  enough  to 
bring  to  mind  the  image  of  the  open  sea,  in  opp.  to  the 
main  sea,  like  \ip,vr) ;  s  t  a  g  n  u  m,  like  a  pond,  not  so 
large  as  to  resemble  a  lake,  in  opp.  to  a  stream,  like 
rezwyo?  ;  whereas  p  a  1  u  s  and  u  1  i  g  o  are  collections 
of  standing  water  corrupted  and  grown  foul ;  p  a  1  u  s 
(7r\v$av)  is,  like  a  marsh,  a  district  covered  with  a  sur 
face  of  foul  water,  like  eXo?  ;  u  1  i  g  o  (from  0X09)  like 
a  moor,  a  district  soaked  through  with  foul  water.  The 
p  a  1  u  s  appears  as  a  mass  of  water  made  thick  by  mud 
and  bog-earth,  in  which  a  person  may  be  drowned ;  u  1- 
i  g  o  only  as  ground  thoroughly  soaked  with  water,  in 
which  a  man  may  sink  down.  Lastly,  1  a  m  se  and  lus 
tra  denote  standing  waters  of  small  extent ;  lam  a, 
a  mere  dirty  and  filthy  puddle  on  a  high  road ;  1  u  s- 
t  r  a,  an  ill-smelling  and  noisome  quagmire  in  woods,  etc. 
(v.  30.) 

L^DERE  ;  VIOLARE  ;  OFFEND  ERE.  L  se  d  e  r  e  de 
notes  a  physical  injury,  as  to  hurt ;  v  i  o  1  a  r  e,  an  inju 
ry  to  a  person's  rights,  as  to  offer  violence ;  offen 
der  e  (from  TreV^-o?)  an  injury  to  a  person's  feelings,  as 
to  affront.  L  se  d  e  r  e  refers  to  whatever  object  is  ca 
pable  of  receiving  injury  ;  v  i  o  1  a  r  e,  to  one  that  has  a 
just  claim  to  protection;  offender  e,  to  a  rational 
and  feeling  being.  Cic.  Off.  i.  28,  99.  Justitiae  partes 
Bunt  rion  violare  Homines,  verecundiae  non  off'endere. 


120  L^ETARI LAQUEUS. 

Fin.  lii.  11.  Sen.  Ir.  iii.  18.  Pleraque  eorum  prop 
ter  quae  iraseimur  offendunt  nos  magis  quam  Icedunt. 
Const.  4.  Contumelia  tantum  delicatis  gravis  est,  qua 
non  Iceduntur,  sed  offenduntur.  Ovid,  Am.  iii.  3,  31. 
Formosa  superi  metuunt  offendere  laesi.  (iii.  138.) 

L^ETARI,  see  Gf-audere. 

L^vis  ;  GLABER  ;  FRICARE  ;  TERERE.  1.  L  se  v  i  s, 
1  e  v  i  s,  (Xe£o?)  means  smooth,  in  opp.  to  rough  and  rug 
ged,  and  gives  a  pleasant  impression  of  elegance ; 
whereas  g  1  a  b  e  r  (y\cuj>vp6<i)  in  opp.  to  rough,  cov 
ered  with  hair,  and  grown  up,  and  gives  an  unpleasant 
impression  of  deficiency.  2.  F  r  i  c  a  r  e  means  to  rub, 
and  thereby  make  smooth,  like  ifnfa€iv ;  whereas  t  e- 
rere  (reipeiv)  means  to  rub,  and  thereby  make  less, 
like  rplftew. 

LJEVUS,  see  /Sinister. 

LAMA,  see  Lacuna. 

LAMBERE  ;  LINGERE.  L  a  m  b  e  r  e  means  to  lick, 
inasmuch  as  one  uses  the  tongue,  like  the  hand,  as  an 
instrument  to  take  hold  of,  or  to  touch  anything,  whether 
eatable,  and  possessing  a  taste,  or  not ;  1  i  n  g  e  r  e 
(Xe/^etz/)  when  one  uses  the  tongue  as  the  organ  of  the 
sense  of  taste,  in  order  to  ascertain  the  flavor  of  any 
thing.  Plin.  H.  N.  xxxv.  7.  Canem  ex  aere  vulnus 
suum  lambent  em;  compare  with  xxxi.  4.  Pecoribus  sal- 
datur  lingendus.  (v.  152.) 
*-  LAMENTARI,  see  Lacrima. 

LANCEA,  see  Missile. 

LANIARE,  see  Lacerare. 

LANIENA  ;  Macellum.  L  a  n  i  e  n  a  is  the  butcher's 
stall,  where  the  lanius  sells  slaughtered  and  ready- 
jointed  meat ;  m  a  c  e  1 1  u  m,  the  market  in  which  the 
macellarius  sells  all  sorts  of  meat,  including  poultry 
and  fish. 

LAPIS,  see  Saxum. 

LAQUEUS  ;  FUNIS  ;  RESTIS.  1.  Laqueus  (from 
eXtfat)  is  the  noose  at  the  end  of  a  rope  ;  whereas  f  u- 
n  i  s  and  r  e  s  t  i  s  mean  the  rope  itself;  i'u  n  i  s,  a  thicker 


LARGITIG LARVA.  121 

rope,  which  is  meant  more  for  drawing  and  pulling,  and 
on  that  account  must  have  a  proper  length,  like  cr^plvo^  ; 
r  e  s  t  i  s,  a  thinner  rope,  which  serves  more  for  fasten 
ing  and  hanging  up,  and  therefore  may  be  short,  like 
o-Trdprr).  The  trace  by  which  the  equus  fimalis  is  at 
tached  ;  the  rope  on  which  the  funambulus  balances 
himself;  the  tow  which  draws  the  boat  to  the  ship,  au 
n.ever  rendered  in  prose  by  restis  :  whereas  the  rope 
with  which  the  self-murderer  hangs  himself,  or  the  slave 
is  whipped,  or  the  garment  girded,  is  seldom  rendered 
by  funis,  unless  the  poet  gives  the  preference  to  the 
last  word  as  a  more  elevated  term.  (v.  36.)  2.  Ru 
de  n  t  .e  s  are  the  sail  ropes  ;retinacula,  and  o  r  se, 
the  cables  or  anchor-ropes  ;  r  e  t  i  n  a  c  u  1  a,  as  a  more 
general  and  popular  term  ;  o  r  ae,  o  r  a  s,  s  o  1  v  e  r  e,  as 
more  technical  expressions  in  nautical  language. 

LARGITIO,  see  Donum. 

LARGUS  ;  BEXIGXUS  ;  LIBERALIS;  MUNIFICUS.  Lar- 
g  u  s  means  any  one  who  makes  a  rich  present,  to  whom 
ever  he  makes  it,  and  from  whatever  motive,  in  opp.  to 
f  areas.  Ter.  Heaut.  iii.  1,  31  ;  whereas  b  e  n  i  g  n  u  s, 
i  b  e  r  a  1  i  s,  and  m  u  n  i  f  i  c  u  s,  denote  virtuous  quali 
ties  in  the  giver.  The  benignus  follows  a  pure  impulse 
of  humanity,  love  towards  his  fellow  men ;  the  liber  alii  ^ 
a  noble  pride,  or  feeling  of  self-respect ;  the  munificus, 
a  princely  feeling,  or,  at  any  rate,  a  feeling  of  laudable 
ambition.  Benignitas  gives  richly,  because  it  has  no 
wish  to  possess  and  enjoy  alone,  like  goodness  ;  liberali~ 
fas  gives  as  much  as,  and  not  less  than,  a  man  of  no 
ble  sentiment  believes  suitable  to  his  own  rank  and  to 
another's  merits,  without  scrupulous  mercantile  calcula 
tion,  like  a  gentlemanly  spirit ;  munificentia  gives  rather 
too  much  than  too  little,  from  the  pleasure  of  making 
people  happy,  and  causing  an  agreeable  surprise,  like 
generosity,  (iv.  146.) 

LARVA  ;  PERSONA.  Larva  (from  lar  ?)  is  a  cari 
catured,  frightful  mask  ;  persona  (jrapicrtov)  an  in 
geniously  formed,  characteristic  mask. 


122  LACIVUS LEPIDUS. 

LASCIVUS,  see  Petulans. 

LASSUS,  see  Fatigatus. 

LATEBRA  ;  LATIBULUM.  Latebra  is  a  retired  of 
obscure  place,  where  a  man  can  conveniently  remain 
concealed  ;  1  a  t  i  b  u  1  u  m,  a  lurking-hole,  into  which  a 
man  must  creep  like  a  beast,  (vi.  189.) 

LATRARE  ;  GANNIRE  ;  BAUBARI.  L  a  t  r  a  r  9  means 
the  hostile  bark  of  a  great  dog,  and,  figuratively,  to 
wrangle,  like  vXarcrelv  ;  whereas  g  a  n  n  i  r  e,  the  harm 
less  bark  of  a  little  dog,  and,  figuratively,  to  chatter, 
like  Kvv^aa^ai ;  lastly,  b  a  u  b  a  r  i,  the  whining  and 
howling  of  a  dog,  like  [Save^eiv.  Lucret.  v.  1064 — 
1070. 

LATRO,  see  Prceda.  LATUS,  see  Coxa. 

LECTUS,  see  Cubile.  LEGARE,  see  Mittere. 

LEMBUS,  see  Navigium.      LEMURES,  see  Spectrum. 

LENIS,  see  Mitis.  LENTUS,  see  Tardus. 

LEPIDUS  ;  FACETUS  ;  FESTIVUS  ;  SALSUS  ;  DICAX  ; 
CAVILLATOR.  Lepos  facetiae,  and  festivitas, 
denote  the  harmless  wit,  which,  like  humor,  is  only  op 
posed  to  seriousness,  and  is  the  attribute  of  a  benevo 
lent  mind  ;  1  e  p  o  s  (from  XeTrco,  XETTTO?,)  the  lightest 
wit,  in  opp.  to  dull  gravity ;  festivitas  (from  o-Trct- 
^fdv)  the  more  cheerful  sort  of  wit,  in  opp.  to  gloomy 
seriousness  ;  f  a  c  e  t  i  ge,  the  jocund  wit,  in  opp.  to  so 
ber  seriousness ;  whereas  sales,  dicacitas,  and 
c  a  v  i  1 1  a  t  i  o,  denote  the  more  pungent  wit,  which  is 
a  sign  of  an  acute  intellect ;  sales  (aXe?)  the  piquant 
wit,  in  opp.  to  what  is  fiat  and  trivial,  which  aims  at 
a  point,  whether  others  may  be  pleasantly  or  painfully 
affected  by  it;  dicacitas  (from  Saicelv)  the  satirical 
wit,  which  is  exercised  at  the  cost  of  others,  yet  so  that 
the  jest  is  still  the  principal  aim, —  the  pain  inflicted,  only 
an  accidental  adjunct ;  c  a  v  i  1 1  a  t  i  o,  the  scoffing  wit, 
in  which  the  mortification  of  others  is  the  principal  aim, 
the  jest  only  a  means  and  unimportant  form.  Cic.  Orat. 
30.  Demosthenes  non  tarn  dicax  fuit,  quam  facetus 
Est  autem  illud  acrioris  irigenii,  hoc  majoris  artis.  ( v.  21) , 


LETUM UGARE.  123 

LETUM,  see  MOTS.  LBVIS,  see  Lcevis. 

LIBARE,  see  /Sapor.  LIBENTER,  see  Sponte. 

LILERALIS,  see  Largus.      LIBERALITAS,  see  Donum 

LIBERTUS  ;  LIBERTINUS.  L  i  b  e  r  t  u  s  means  the 
freed-man,  with  reference  to  his  master,  in  opp.  to  ser- 
vus;  Cic.  Mil.  33.  Sext.  35.  Tac.  G.  25.  Suet  Ores 
75  ;  1  i  b  e  r  t  i  n  u  s,  with  reference  to  his  rank,  in  opp. 
to  civis  and  ingenuus.  Liv.  x.  21.  xli.  8.  Suet.  Cl. 
54.  Senec.  Contr.  iii.  21.  Quaerendus  mini  gener  erat 
aliquis  libertinus ;  quid  ergo  ?  alieno  potius  liberto  ? 
Cic.  Verr.  i.  47.  Trebonius  fecit  heredem  libertum 
suum  .  .  .  Equiti  Romano  libertinus  homo  fit  heres. 
Suet.  Cl.  25.  Tac.  H.  iii.  58.  (vi.  194.) 

LIBIDO,  see  Capido. 

LIBRA  ;  PONDO.  Libra  p  o  n  d  o  is  the  full  ex 
pression,  literally  a  balance  in  weight,  that  is,  a  scale, 
filled  so  as  to  balance  a  pound ;  libra  (Xeto?)  is  a  less 
definite  expression,  inasmuch  as  leaving  out  the  pondo, 
makes  it  doubtful  whether  the  balance  itself  be  not  un 
derstood  ;  p  o  n  d  o  is  an  elliptical  expression,  in  which 
the  principal  notion,  weight,  is  expressed,  and  the  ac 
cessory  notion  left  out ;  the  scale  that  is  filled  must  bal 
ance  the  definite  weight.  In  a  similar  manner  operce 
pretium  est,  is  distinguished  from  opercB  est,  and  from 
pretium  est.  (vi.  195.) 

LIBRARE  ;  VIBRARE.  Lib  rare  hastam  (from 
Xetos)  means  to  raise  the  spear  in  a  horizontal  direction, 
in  order  to  hurl  it  with  greater  force,  and  with  a  surer 
aim  ;  v  i  b  r  a  r  e  (£</>??)  to  brandish  it  backwards  and 
forwards,  or  up  and  down,  that  is,  either  in  a  horizontal 
or  perpendicular  direction,  in  order  to  testify  an  eager 
de«ire  for  the  combat,  (v.  196.) 

LIBURNA,  see  Navigwm.    LICET,  see  Concessum  est. 

LTGARE  ;  VIERE  ;  VINCIRE;  NECTERE  ;  OBLIGLIRE  ; 
OBSTRINGERE;  DEVINCIRE.  1.  Li  gar  e  and  vi  ere 
denote  to  bind,  in  order  to  prevent  things  falling  asun 
der,  synonymously  with  copulare,  like  Seeiv ;  whereas 
v  i  n  c  i  r  e  and  n  e  c  t  e  r  e  mean  to  fetter,  in  order  to 


1 24  LIMA LITER  JR. 

hinder  free  movement,  synonymously  with  coercere,  like 
beauieveiv.  2.  L  i  g  a  r  e  is  the  general,  v  i  e  r  e  (o^etz^) 
the  technical  expression  for  binding  fast,  etc.  3.  0  b- 
J  i  g  a  r  e  means  to  oblige  by  acts  of  kindness  ;  o  b  s  t  r  i  n- 
g  e  r  e,  to  oblige  by  benefits  ;  d  e  v  i  n  c  i  r  e,  to  rivet  to 
one's  self  by  a  lasting  intimate  connection.  The  olliga- 
tus  feels  himself  bound  by  the  conventional  duties  of 
social  life  ;  the  obstrietus,  by  the  duties  of  morality  or 
religion ;  the  devinctiis,  by  the  duties  of  piety,  (iv. 
282.) 

LIMA  ;  SCOBINA.  L  i  m  a  is  a  tool  for  filing  smooth ; 
«  c  o  b  i  n  a,  for  filing  off.  (vi.  197.) 

LIMES,  see  Finis. 

LIMUS,  see  Lutum. 

LlNGERE,  see  Lambere. 

LINGUA;  SERMO.  Lingua  denotes  the  speech  of 
any,  even  the  most  uncultivated  people,  gens  or  natio, 
in  as  far  as  they  possess  proper  words  to  express  their 
notions  ;  whereas  s  e  r  m  o,  only  the  speech  of  a  culti 
vated  people,  populus,  in  as  far  as  it  is  adapted  for  the  ex 
pression  of  connected  thoughts.  Lingua  is,  like  the 
tongue,  born  with  us,  and  refers  more  to  the  mere  gift 
of  speech  ;  s  e  r  m  o  requires  voluntary  activity,  and  in 
volves  the  rules  of  grammar  and  of  style.  Cic.  Fin.  i. 
tt,  10.  Ssepe  disserui  Latinam  linguam  non  modo  non 
mopem,  sed  locupletiorem  etiam  esse  quam  Graecam: 
comp.  with  Off.  i.  31.  Sermone  debemus  uti  eo,  quino- 
tus  est  nobis.  (iv.  22.) 

LINTER,  see  Navigium. 

LIQUERE,  see  Flaere  and  Constat. 

LIRA,  see  Porca. 

LITERA  ;  ELEMENTUM.  L  i  t  e  r  a  is  a  letter,  as  the 
most  indivisible  part  of  writing,  like  ypdpfjui ;  e  1  e  m  e  n- 
t  u  rn  (aX?7//-a)  as  the  most  indivisible  part  of  language 
or  of  knowledge  in  general,  like  (jroi^elov.  (iii.  210.) 

LITERS  ;  EPISTOLA  ;  CODICILLI.  L  i  t  e  r  ae  is  the 
most  general  expression  for  a  letter  ;  e  p  i  s  t  o  1  a  is  one 
directed  to  a  distant  friend,  and  sent  by  a  messenger; 


LITERS LUCERE.  125 

codicilli,  an  address  to  one  within  the  same  walls,  as 
a  note.  Sen.  Ep.  55.  Adeo  tecum  sum  ut  dubitem  an 
incipiam  non  epistolas  sed  codicillos  tibi  scribere.  Cic. 
Fam.  vi.  18.  Simul  accepi  a  Seleuco  tuo  literas  ;  statim 

2ugesivi  e  Balbo  per  codicillos  quid  esset  in  lege.  (vi. 
98.) 

LITERS  ;  ARTES  ;  DOCTRINE  ;  DISCIPLINE.  L  i  t- 
e  r  se  and  a  r  t  e  s  denote  the  sciences  as  the  general  ob 
jects  of  scientific  education  ;  1  i  t  e  r  SB,  in  a  narrower 
sense,  only  as  literature,  or  the  sciences  so  far  as  they 
are  laid  down  in  books,  and,  together  with  other  branches 
of  knowledge,  enrich  the  mind,  and  are  the  means  of 
sharpening  the  understanding  and  forming  the  taste , 
a  r  t  e  s  (aperal  ?)  in  the  widest  sense,  so  far  as  the 
knowledge  of  them  immediately  attests  intellectual  cul 
tivation,  and  readiness  in  the  practical  application  of 
the  sciences  ;  whereas  d  o  c  t  r  i  n  se  and  d  i  s  c  i  p  1  i  n  ae 
denote  particular  parts  of  the  general  objects  of  knowl 
edge  formed  into  systems  ;  doctr.inge,  more  the  spec 
ulative  and  abstract  parts  of  philosophical  and  learned 
education  ;  discipline,  more  the  practical  parts, 
that  are  conducive  to  the  purposes  of  life.  (v.  269.) 

LITIGATIO,  see  Disceptatio.     LITUS,  see  Rpia. 

LIVOR,  see  Invidia.  LOCUPLES,  see  Divitice. 

Locus ;  TRACTUS  ;  REGIO  ;  PLAGA.  Locus  (Xo^o?) 
denotes  a  space,  as  a  single  point,  like  TOTTO?  ;  t  r  a  c  t  u  a 
(from  trahere)  as  a  line,  with  the  notion  of  extension 
to  a  distance,  as  a  tract  of  country,  something  like  Kki^a ; 
r  e  g  i  o  (from  p}%o9,  o/3%o?,)  as  a  circle,  with  the  in 
cluded  notion  of  the  environs,  like  the  surrounding  coun 
try,  %copo? ;  p  1  a  g  a  (vrAaf )  principally  as  a  surface 
or  plain. 

LONGLEVUS,  see  Vetus.  LONGE,  see  Procul. 

LOQUAX,  see  Garrire.    LOQUI,  see  Pari,  Dicer  e. 

LUCERE  ;  FULGERE  J  SPLENDERE  ;  NlTERE  ;  RENI- 
DERE  ;  CORUSCARE  ;  MlCARE  ;  RADIARE.  1.  L  U  C  e  r  6, 

fulgere,   splendere,  niter  e,   denote  a  steady 
and  continued  brightness  ;  fulgere  ((f)\oyeiv)  through 

K* 


126  LUCERNA LUCRUM. 

a  glaring  light,  or  a  dazzling  fiery  color,  like  <f>\ey(a , 
I  u  c  e  r  e  (from  Xeu/co?)  through  a  beneficial  light,  and 
a  soft  fiery  color,  like  (fiaivco,  (freyyco ;  splendere 
(from  (/>aXaz^o?)  as  the  consequence  of  a  clear  and 
pure  light,  in  opp.  to  sordere  ;  Cic.  Sext.  28.  Sen.  Ep. 
5.  Martial,  Ep.  ii.  36.  Tac.  A.  i.  84.  Suet.  Aug.  35  ; 
like  \d/jL7ro) ;  n  i  t  e  r  e  (from  Wfco)  as  the  consequence 
of  humidity,  oiling  or  washing,  to  glisten,  in  opp.  to 
squalere.  Cic.  Fin.  iv.  3.  Orat.  32.  Sen.  Q.  N.  i.  17. 
Quintil.  ii.  5,  23  ;  like  o-r/X/3w.  2.  Whereas  c  o  r  u  s- 
care,  micare,  radiare,  mean  an  unsteady,  trem 
ulous  light ;  coruscare  (from  Kopva-aco')  to  shine 
like  forked  lightning  ;  m  i  c  a  r  e,  to  sparkle,  like  metal 
placed  in  the  sun  ;  r  a  d  i  a  r  e,  to  beam,  like  the  shoot 
ing  rays  of  the  sun.  Cic.  Cat.  ii.  3.  qui  nitent  unguen- 
tis,  qui  fulgent  purpura.  Auct.  ad  Herenn.  iv.  33. 
Tantus  erat  in  armis  splendor,  ut  solis  fulgor  obscurior 
videretur.  Plin.  H.  N.  xxxvii.  2.  Splendor  murrhinis 
sine  viribus :  m'torque  verius  quam  splendor ;  for  splen 
dor  denotes  brightness,  with  regard  to  its  intensity  ;  ni 
ter,  with  regard  to  its  beauty.  Auct.  ad  Herenn.  iv.  50. 
Gemmae  nitore  et  auri  splendore :  hence,  figuratively, 
splendor  denotes  pomp;  nitor,  only  neatness,  (ii.  76.) 

LUCERNA,  see  Candela. 

LUCRUM  ;  EMOLUMENTUM  ;  QUJESTUS  ;  COMPENDIUM. 
L  u  c  r  u  in  and  emolumentum  denote  gain,  in  any 
condition  of  life  ;  1  u  c  r  u  m  (from  lucar,  luoare,)  gain 
deserved  and  earned  by  one's  self,  in  opp.  to  damnum  ; 
Cic.  Fin.  v.  30,  etc. ;  like  /cepSos  ;  emolumentum 
(from  molere)  gain  falling  to  one's  share  without  any 
exertion  of  one's  own,  in  opp.  to  detrimentum  ;  Cic.  Fin.  i. 
16,  like  a)(f>e\vfjLa  ;  whereas  q  u  se  s  t  u  s  and  compen 
dium  denote  gain  in  the  course  of  trade  ;  q  u  ge  s  t  u  s, 
rather  the  steadily  continued  gains  of  a  regular  occupa 
tion,  earnings,  in  opp.  to  sumptus ;  Cic.  Parad.  vi.  3. 
Hor.  Sat.  i.  2.  19,  like  ^p^emcryiio?  ;  compendi- 
u  m,  more  a  single  gain  of  considerable  amount,  in  opp. 
to  dispendium.  (v.  257.) 


LTTCTUS  —  LUDUS.  127 

LTTCTUS,  see  Dolor. 

LUCULENTUS  ;  ILLUSTRIS.  Luculentus  means, 
what  may  be  seen,  and  need  not  shun  the  light,  synony 
mously  with  probabilis;  whereas  i  1 1  u  s  t  r  i  s  (from  XeuV- 
o"o>)  what  makes  itself  seen,  attracts  the  eye,  and  spreads 
its  rays,  synonymously  with  excellens.  Hence  luculen- 
tus  never  implies  emphatic  praise.  Cic.  Off.  in.  14,  60. 
Hoc  quidem  satis  luculente,  that  is,  it  is  probable  enough. 
And  .Fin.  ii.  o,  15.  Cum  Graece  ut  videor  luculenter 
sciam,  without  presumption  ;  just  like,  sic  satis,  (ii.  84.) 

Lucus,  see  Silva. 

LUDIO,  see  Actor. 

LUDUS  ;  SCHOLA.  L  u  d  u  s  is  a  lower  school  for 
boys,  who  are  compelled  to  learn  ;  s  c  h  o  1  a,  a  higher 
school  for  youths  and  men,  who  wish  to  learn.  L  u  d  u  s 
supposes  discipulos,  ludi-magistrum,  and  school-disci 
pline  ;  s  c  h  o  1  a  supposes  auditores,  doctorem^  and  aca 
demical  regulations,  (vi.  203.) 

LUDUS  ;  Lusus  ;  LUDICRUM  ;  Jocus.  1.  L  u  d  u  s 
(from  XotSopo?)  denotes  play  in  an  objective  sense,  in 
asmuch  as  it  is  at  hand  for  a  man's  entertainment ; 
whereas  1  u  s  u  s,  in  a  subjective  sense,  inasmuch  as  a  man 
carries  it  on  and  produces  it  himself ;  further,  1  u  d  u  s  de 
notes  play,  as  a  means  of  recreation,  in  opp.  to  exertion  ; 
1  u  s  u  s,  as  a  childish,  useless  pastime,  in  opp.  to  real 
business.  Plin.  Ep.  ix.  33.  3.  Pueri  quos  otium  lu- 
dusquQ  sollicitat :  comp.  with  ix.  25.  Lusus  et  ineptias 
nostras  legis.  Or,  Cic.  Flacc.  5,  12.  Graeci  quibus  jus- 
jurandumy<9<?^s  est,  testimonium  Indus  ;  that  is,  to  whom 
it  is  a  mere  trifle  to  bear  false  witness ;  compare  with 
Sen.  Contr.  i.  2.  Piratas  .  .  .  quibus  omne  fas  nefasque 
lusus  est ;  that  is,  to  whom  the  distinction  between  right 
and  wrong  is  a  mere  sporting  with  words.  2.  The  plur. 
ludi  assumes  the  special  meaning  of  public  spectacles, 
and  in  this  sense  has  a  singular  peculiar  to  itself  in  the 
word  ludicrum.  3.  L  u  d  u  s  and  lusus  have  more  a 
negative  character,  as  mere  pastimes  and  amusements, 
as  a  guard  against  ennui ;  whereas  j  o  c  u  s  more  a  posi- 


128  LUES LUMEN. 

tive  character,  as  an  utterance  of  humor  and  wit.  The 
ludens  wishes  merely  to  be  free  from  exertion,  to  do 
nothing  serious,  and  to  amuse  himself;  the  jocans  will 
be  as  active  at  the  command  of  mirth,  as  others  at  the 
command  of  seriousness,  (ii.  33.) 

LUES  ;  CONTAGTUM  ;  PESTILENTIA  ;  PESTIS  ;  PERNI 
CIES  ;  EXITIUM  ;  INTERITUS  ;  EXITUS.  1.  Lues  (from 
Xoi/^o?)  denotes  epidemic  disease,  as  proceeding  from 
an  impure  morbid  matter ;  c  o  n  t  a  g  i  urn  (from  contin- 
gere  ?  or  /caraTTJ/ceiv  ?)  as  contagious  ;  pestilentia, 
as  a f  disease  reigning  in  the  land,  and  especially  as  a 
pestilence.  Sail.  Cat.  10.  Post  ubi  contagia  quasi  pes 
tilentia  invasit.  Plin.  H.  N.  xxiii.  28.  Laurus  folia  'pes- 
tilentice  contagia  prohibent.  Lucan.  vi.  86.  Fluidge  con 
tagia  pestis.  2.  Pestis  is  used  for  pestilence  itself 
only  by  the  poets  ;  otherwise  it  denotes,  like  exitium  and 
pernicies  (from  necare),  that  which  destroys  in  general, 
without  reference  to  disease  ;  but  p  e  s  t  i  s  is,  according 
to  rule,  used  as  a  concrete,  exitium  and  pernicies 
as  abstract  terms.  Sen.  N.  Q.  iii.  pr.  Philippi  aut  Al- 
exandri  ....  qui  exitio  gentium  clari  non  minores  fuere 
pestes  mortalium  quam  inundatio.  3.  Pernicies  has 
an  active  meaning,  and  denotes  the  destruction  of  a  liv 
ing  being  by  murder  ;  whereas  exitium  has  a  passive 
meaning,  and  denotes  the  destruction  even  of  lifeless  ob 
jects  by  annihilation  ;  lastly,  i  n  t  e  r  i  t  u  s  has,  like  exitus^ 
a  neutral  meaning,  the  destruction  of  living  or  lifeless  ob 
jects  by  decay.  Tac.  Ann.  xiv.  65.  Poppsea  non  nisi 
in  perniciem  uxoris  nupta  ;  postremo  crimen  omni  exitio 
gravius  :  and  ii.  68.  Cic.  Cat.  iv.  3.  Cum  de  pernicie 
populi  Romani,  exitio  hujus  urbis  cogitarit.  Rull.  ii.  4, 
10.  Extremi  exitiorum  exitus.  4.  Exitium  is  a  vio 
lent,  exitus  a  natural  end.  Cic.  Rull.  ii.  4,  10.  Qui 
civitatum  afflictarum  perditis  jam  rebus  extremi  exitio 
rum  solent  esse  exitus,  is,  as  it  were,  the  last  breath  of 
a  state  that  is  being  destroyed  ;  like  Verr.  v.  6,  12 
Exitus  exitiales.  (ii.  62.  iii.  176.) 

LUMEN  ;  Lux.     Lumen  (\evacr6^Gvov)  is  a  lumi- 


LURIDUS LUTUM.  129 

nous  body,  like  ^£7709  ;  1  u  x  (\€VKTJ)  a  streaming  mass 
of  light,  like  <pdo<$.  Cic.  Fin.  iii.  14.  45.  Ut  obscura- 
tur  et  offunditur  luce  solis  lumen  lucernse.  Curt.  viii. 
2,  21.  Sed  aditus  specus  accipit  lucem ;  interiora  nisi 
allato  lumine  obscura  sunt.  Cic.  Acad.  iv.  8,  28.  Si.  ista 
vera  sunt,  ratio  omnis  tollitur  quasi  queedam  lux  lumenquc 
vitse  ;  that  is,  reason  alone  is  in  itself  bright  and  light, 
and  at  the  same  time  spreads  brightness  and  light  over 
life.  Also,  in  a  figurative  sense,  lumen  denotes  dis 
tinction,  1  u  x  only  clearness.  Cicero  (Man.  5.)  calls 
Corinth,  Graeciae  totius  lumen,  but  Rome  (Catil.  iv.  6.) 
Lucem  orbis  ten-arum  ;  Corinth  is  compared  to  a  glim 
mering  point  of  light ;  Rome  is  distinguished  as  that  city 
in  comparison  with  which  all  other  cities  lie  in  darkness, 
.(ii.  66.) 

LURIDUS,  see  Luteus. 

LUSTRUM,  see  Lacuna. 

Lusus,  see  Ludus. 

LUTEUS  ;  GILVUS  ;  HELVUS  ;  FLAVUS  ;  LURIDUS. 
Luteus  (from  Xcoro?)  denotes  a  decided  yellow,  as 
the  yolk  of  an  egg  ;  g  i  1  v  u  s,  (^7X^09)  and  h  e  1  v  u  s, 
a  fainter  reddish  yellow,  like  that  of  honey  ;  f  1  a  v  u  s 
and  1  u  r  i  d  u  s,  a  lighter  whitish  yellow  ;  f  1  a  v  u  s  (from 
(/>Xev&>)  a  glossy  beautiful  yellow,  like  that  of  light  au 
burn  hair ;  1  u  r  i  d  u  s  (from  ^X&>^09)  a  wan  unpleas 
ant  yellowishness,  like  that  of  pale  death. 

LUTUM  ;  LIMUS  ;  C(ENUM  ;  SORDES  ;  SQUALOR  ;  PJSDOR  ; 
SITUS;  STERCUS;  FIMUS  ;  OLETUM  ;  MERDA.  1.  Lu 
I  u  m,  1  i  m  u  s,  c  oe  n  u  m,  all  denote  impurity,  as  a  sub 
stance,  and  as  of  a  wet  sort ;  1  u  t  u  m  (from  \ifepov) 
is  the  dirt  of  the  streets  or  roads,  like  77-77X09  ;  1  i  in  u  a 
(\€i/36iji€vos*)  the  mud  of  a  river,  like  t'Xi/9  ;  c  oe  n  u  m 
(from  cunire)  the  mire  of  a  moor  or  morass,  like  /36p- 
/3o/oo9.  Tac.  Ann.  i.  68.  Caetera  limosa,  tenacia  gravi 
cceno  aut  rivis  incerta  erant ;  whereas  s  o-r  d  e  s,  s  q  u  a  1  o  r, 
poedor,  situs,  denote  impurities  as  a  form,  and  of  a 
dry  sort ;  s  o  d  e  s  (from  apSa}  in  opp.  to  splendor, 
through  indigence,  or  niggardliness  and  vulgarity,  for 
9 


130  LUX MACERIA. 

example,  clothes  dirty  from  long  wear,  like 
squalor  (from  <j«;eXX&))  in  opp.  to  nitor,  through  want 
of  civilized  habits,  and  of  delicacy  in  the  senses,  for  ex 
ample  uncombed  hair,  like  air^o?  ;  p  ae  d  o  r  (from 
i/rot^o?)  in  opp.  to  munditite,  through  neglect  of  the 
person,  for  example,  through  pcediculos,  vermin,  itch, 
etc.,  like  TTO/O?  ;  situs  (acrt?)  in  opp.  to  usus,  in  con 
sequence  of  long  disuse,  for  example,  through  mould, 
rust,  etc.,  like  aty.  Hence  the  different  forms  of  the 
adjectives  lutosus,  limosus,  coenosus,  that  is,  full  of  lu- 
turn,  etc.;  and  of  sordidus,  squalidus,  psedidus,  that  is, 
resembling  sordes,  etc.,  and  in  circumlocution,  oblitus 
lutO)  limo,  cceno,  but  obsitas  sordibus,  squalore,  pcedore. 
2.  Stereos  (from  rdpyavov*)  denotes  in  dung  its  dis 
gusting-  sense,  as  filth,  like  KOTT/JO?;  whereas  fimus 
(opimus  ?)in  its  useful  sense,  as  manure.  3.  For  offen 
sive  excrements  c  oe  n  u  m  is  the  most  general ;  o  1  e- 
t  u  m  denotes  human  ;  m  e  r  d  a  (/^V^o?)  animal  excre 
ments. 

Lux,  see  Lumen. 

Luxus  ;  LUXURIA.  L  u  x  u  s  denotes  luxury  as  an 
act  or  as  a  condition,  and  sometimes  even  objectively,  as 
an  object  of  luxury  ;  whereas  1  u  x  u  r  i  a,  always  sub 
jectively,  as  a  propensity  and  disposition,  as  the  desidera- 
tive  of  luxus.  Sen.  Ir.  i.  11.  Animis  delicias,  luxus, 
opes  ignorantibus  :  and  further  on  ;  Opinionem  luxu- 
rice  segnitiseque.  Sail.  Cat.  13.  Romani  famem  aut  si 
tim  ....  luxu  antecapere  ;  that  is,  by  the  arts  of  lux 
ury :  compare  with  Jug.  90.  Luxuria  atque  ignavia 
pessimae  artes  :  that  is,  as  proceeding  from  voluptuous 
ness,  (ii.  23.) 

LYMPHATUS,  see  Amens. 


M. 


MACELLUM,  see  Laniena.     MACER,  see  Exilis. 
MACERIA,  see  Murus.          MACULA,  see  Vitium. 


MADIDTJS MALEDICTUM.  131 

MADIDUS,  see  Udus.  MAGISTER,  see  Doctor. 

MAGNOPERE,  see  Perquam. 

MAGNUS  ;  GRANDIS  ;  AMPLUS  ;  INGENS  ;  IMMANIS  ; 
VASTUS.  1.  Magnus,  g  r  a  n  d  i  s,  and  a  m  p  1  u  s, 
denote  a  becoming  greatness  ;ingens,  immanis, 
and  v  a  s  t  u  s,  an  overwhelming  greatness.  Sen.  Ir.  i. 
16.  Nee  enim  magnitude  ista  est,  sed  immanitas.  Cic. 
Lael.  26.  2.  Magnus  (from  /iteya,  mactus,)  denotes 
greatness  without  any  accessory  notion,  in  opp.  to  parvus, 
like  fjueyas  ;  whereas  g  r  a  n  d  i  s,  with  the  accessory  no 
tion  of  intrinsic  strength  and  grandeur,  in  opp.  to  exilis, 
Sen.  Ep.  100 ;  subtilis,  Quintil.  xii.  10,  58  ;  tumidus, 
in  the  same  book,  §  80  ;  minutus,  Gels.  ii.  18  ;  exiguus, 
Quintil.  xi.  3,  15;  lastly,  amplus  (adj.  from  ambi) 
with  the  accessory  notion  of  comeliness,  and  of  an  im 
posing  impression.  3. 1  n  g  e  n  s  (jar/ova?)  denotes  excess 
ive  greatness  merely  as  extraordinary,  like  aTrXero? ;  i  m- 
m  a  n  i  s  (a^^avo^)  as  exciting  fear,  like  TreXcopto?;  v  as- 
tus  (from  vagus?)  as  wanting  regularity  of  form  like 
ayavr\<$.  (iii.  228.) 

MALA  ;  MAXILLA  ;  GEN  A.  1.  Mala  (from  /^e/xa^a, 
or  from  Mandere)  denotes  the  upper,  maxilla,  the 
under  jaw.  Gels.  Med.  viii.  1.  2.  M  a  1  a  denotes  the 
cheek  as  a  usual  expression,  and  in  a  merely  physiolog 
ical  sense  ;  g  e  n  a  (from  yevvs)  as  a  more  ancient  and 
select  expression,  and  with  an  (Esthetic  reference,  (vi. 
208.) 

MALEDICTUM  ;  PROBRUM  ;  CONVICIUM.  M  a  1  e  d  i  c- 
t  u  m  is  any  utterance  of  what  is  injurious  to  another, 
whether  to  bring  him  ill-luck  by  cursing,  or  disgrace  by 
verbal  injuries,  like  /cafcrjyopia  ;  p  r  o  b  r  u  m  (from 
irpo<l>ep(i))  an  invective,  like  oWtSo?,  consisting  of  at 
tacks  and  assertions  wounding  the  honor  of  another  ; 
c  o  n  v  i  c  i  u  m  (jtaiaiKia)  the  abusive  word,  like  Xot- 
Sopla,  consisting  of  single  words  and  appellations  wound 
ing  the  honor  of  another.  For  example,  far!  is  a  con" 
vieium,fur  es,  a  probrum;  oach  of  them  &maledictum. 
(iv.  198.) 


1 32  MALEFACTUM MAMMa. 

MALEFACTUM,  MALEFICIUM,  see  Delict um. 

MALITIA  ;  MALIGNITAS  ;  MALEVOLENTIA  ;  MALUS  ; 
KEQUAM  ;  PRAVUS.  1.  Malitia  denotes  the  base 
ness  which  shows  itself  in  the  love  of  lying  and  deceiv 
ing,  from  want  of  conscience  ;  malignitas,  the  ill- 
will  which  grudges  good  to  another,  and  wishes  it  only  to 
itself,  from  pure  selfishness  ;  malevolentia,  the 
ill-will  which  wishes  evil  to  another  rather  than  good, 
from  personal  aversion.  M  a  1  i  t  i  a  is  a  way  of  think 
ing  and  acting  deserving  of  punishment  as  endangering 
the  security  of  society  ;  malignitas  is  a  despicable 
disposition,  which  implies  the  want  of  philanthropy ; 
lastly,  malevolenti  a,  a  detestable  quality,  as  con 
nected  with  deriving  pleasure  from  the  misfortunes  of 
others.  2.  M  a  1  u  s  h  o  m  o  is  a  morally  bad  man,  but 
n  e  q  u  a  m  a  good-for-nothing  man,  whose  faultiness 
shows  itself  in  aversion  to  useful  labor,  and  a  propensity 
to  roguish  tricks,  in  opp.  tofrugi.  Plaut.  Pseud,  i.  5. 
53.  Cic.  Font.  18.  Or.  ii.  61. 'Fin.  ii.  8.  Sen.  Contr. 
!ii.  21  ;  p  r  a  v  u  s  (irepalos)  a  man  whose  character 
has  taken  a  vicious  direction,  in  a  physical,  or  intellect 
ual,  or  moral  point  of  view  in  opp.  to  rectus.  Plaut. 
Bacch.  iii.  3,  8.  Cic.  Fin.  ii.  8.  Acad.  i.  10.  Quintil. 
viii.  3,  48.  Nee  parricidarn  nequam  dixeris  hominem, 
nee  meretrici  forte  deditum  nefarium ;  quod  alterum 
parum,  alterum  nimium  est.  Afric.  ap.  Gell.  vii.  11.  (i. 
62.) 

MALIGNITAS,  see  Invidia. 

MAMMA  ;  MAMILLA  ;  UBER  ;  PAPILLA.  1.  M  a  ra 
in  a  and  u  b  e  r  denote  the  breast  in  the  female  body  ; 
mamma  (/xa/^yLtTy)  denotes  the  visible  breast  as  a  fleshy 
part  of  the  body,  particularly  of  a  female  body  ;  where 
as  u  b  e  r  (ovapov)  the  nourishing  breast  as  filled  with 
milk,  which  is  only  found  in  the  female  body,  like  ov- 
^ap.  2.  Papilla  and  ra  a  m  i  1 1  a  denote  the  nipples 
of  the  breast,  common  to  the  male  and  female  ;  p  a  p  i  1- 
1  a  (redupl.  of  TraXXa)  with  reference  to  their  spherical 
shape,  without  distinction  of  the  sexes,  like  /za£o<?  ;  m  a- 


MANARE  -  MANERE.  133 


m  i  1  1  a  (redupl.  from  a^e\^/w)  with  reference  to  their 
adaptation  for  suckling,  and  therefore  belonging  only  to 
the  female  sex,  like  r/r^-?;,  and  teats,  (iv.  133.) 

MANARE,  see  Fluere.         MAXCIPARE,  see  Vendere. 

MANCIPIUM,  see  Serous.     MANDARE,  see  Jubere. 

MANE  ;  CREPUSCULO  ;  DILUCULO.  Mane  (from 
urjvusiv)  denotes  in  the  morning,  in  the  early  course  of 
the  bright  day,  in  opp.  to  the  night,  and  the  forenoon 
hours,  like  op^>pw  ;  crepusculo  (from  creperus,  npu- 
i//m,)  in  the  twilight,  in  opp.  to  the  bright  day  ;  d  i  1  u- 
c  u  1  o,  in  the  twilight,  in  opp.  to  the  dark  night,  like 


MANERE  ;  MORARI  ;  TARDARE  ;  DETINERE.  1.  M  a- 
ne  r  e  (from  pevew)  denotes  remaining,  in  opp.  to  going 
away  ;  whereas  m  o  r  a  r  i  (from  /3pa&v<i)  denotes  tarry 
ing,  as  an  interruption  of  motion,  in  opp.  to  going  for 
wards.  Cic.  Sen.  23.  OommorancU  natura  deversori- 
um  nobis,  non  habitandi  dedit.  Hence  in  Tac.  H.  ii. 
48.  Trent  propere  neu  remanendo  iram  victoris  asper- 
arent,  —  the  reading  remorando  deserves  the  preference. 
2.  M  o  r  a  r  i  aliquem  means,  to  prevail  upon  any  one  to 
stay  of  his  own  free  will  by  proposing  conditions,  like 
SiaTplpeiv  ;  t  a  r  d  a  r  e,  to  prevent  a  person's  hastening 
on  his  way  by  opposing  difficulties,  like  ffpaSvveiv  ;  d  e- 
t  i  n  e  r  e,  to  hinder  him  from  going  forwards  by  force, 
like  fcarexeiv.  T  a  r  d  a  r  e  has  generally  an  action  for 
its  object1  ;  d  e  t  i  n  e  r  e,  a  person  ;  m  o  r  a  r  i,  either. 
(iii.  298.) 

MANERE;  EXSPECTARE  ;  PR^ESTOLARI;  OPPERIRI. 
1  .  M  a  n  e  r  e  (from  fj,eveiv)  denotes  a  mere  physical  act 
to  remain  in  a  place,  till  something  has  happened  ;  where 
as  exspectare,  prsestolari,  and  opperiri, 
denote  a  mental  act,  to  wait  for,  to  wait  in  conscious  ex 
pectation  of  some  event,  or  of  some  person.  2.  E  x- 
spectare  denotes  waiting  for,  almost  as  a  mere  men- 
tal  act,  as  a  feeling,  without  practical  reference  or  ac« 

1  [But  :  nos  Etesiae  valde  tardarunt,~\ 
L 


134  MANKS MARE. 

cessory  meaning ;  whereas  praestolari  and  o  p  p  e* 

r  i  r  i.  with  the  accessory  notion  that  the  person  waiting 
intends,  after  the  arrival  of  the  object  waited  for,  to  do 
something.  3.  The  prsestolans  (from  irapacne\~ 
Xecr^at)  waits  for  a  person  in  order  to  perform  services 
for  him  ;  the  o  p  p  e  r  i  e  n  s,  for  an  occurrence,  in  order 
not  to  be  taken  by  surprise.  The  praestolans 
stands  in  subordinate  relation  to  the  person  waited  for ; 
the  opperiens,  in  co-ordinate,  whether  as  friend  or 
foe.  Lastly,  praestolariisa  prose  expression  ;  o  p- 
p  e  r  i  r  i,  a  poetical,  or  at  least,  a  select  expression. 
For  the  German  distinction  between  warten  and  harren, 
the  former  denoting  calm,  passionless  waiting  for,  the 
latter,  eager,  impatient  longing  for,  the  Latins  have  no 
correspondent  synonymes.  (iii.  57.) 

MANES,  see  Spectrum.  MANKLE,  see  Vineula. 

MANIFESTO,  see  Aperire.       MANNUS,  see  Uquus. 

MANSUETUDO  ;  CLEMENTIA.  Mansuetudo  (from 
manui  suetus)  is  the  mildness  and  magnanimity  of  a 
private  individual,  who  does  not  take  vengeance  for  a 
mortification  suffered,  in  opp.  to  iraoundia ;  whereas 
dementia  (from  a/caXo?,  /er/Xe«>,  and  mens,)  the 
mercifulness  and  humanity  of  the  ruler,  or  the  judge, 
who  does  not  inflict  upon  the  malefactor  the  punishment 
which  he  deserves,  in  opp.  to  crudelitas.  Sen.  Clem. 
2.  Cic.  Lig.  3.  Att.  viii.  9.  Plin.  Pan.  3.  (v.  11.) 

MANSUETUS,  see  Cicur. 

MANUBI^E,  see  Prceda. 

MARE;  ^EQUOR  ;  PONTUS  ;  PELAGUS.  1.  Mare 
(from  /jLvpa)^)  denotes  the  sea,  as  a  mass  of  water,  in 
opp.  to  terra  and  aer,  like  aX?,  ^aXacrcra  ;  8e  q  u  o  r, 
p  e  1  a  g  u  s,  and  p  o  n  t  u  s,  with  reference  to  its  dimen 
sions  ;  ae  q  u  o  r  and  p  e  1  a  g  u  s,  witb  reference  to  its 
horizontal  dimension,  the  surface  of  tie  sea,  like  vreXa- 
709,  whence  irekcuyi^eiv,  to  float  on  the  sea  ;  p  o  n  t  u  s 
(from  Treo-ew/,  TT/TW^,)  with  reference  to  its  perpendic 
ular  dimension,  the  depth  of  the  sea,  like  TTOVTOS,  whence 
iv,  to  sink  into  the  sea.  Col  urn.  viii.  17.  Ut 


MARGO MEDERI.  1 35 

in  solo  piscinae  posita  libella  septem  pedibus  sublimiua 
esset  maris  cequor.  Ovid,  Met.  ii.  872.  Mediique  per 
cequora  ponti  fert  praedam.  2.  M  q  u  o  r  (from  aequus) 
denotes  the  surface  of  the  sea  in  a  merely  physical 
sense  ;  whereas  p  e  1  a  g  u  s  (from  7rXa£)  with  the  ac 
cessory  notion  of  its  great  extent  and  immensity,  (iv. 
72.)  ' 

MARGO;  ORA.  Mar  go  (afjLepywi)  denotes  the 
brink,  the  natural  boundary  of  a  surface,  considered  al 
most  as  a  mere  mathematical  line,  and  only  improperly 
as  including  an  exterior  portion  of  the  surface  ;  whereas 
o  r  a  (wa,  ovpos,  o/oo?)  denotes  the  brim,  or  border,  the 
artificial  edging  of  a  surface,  generally  for  the  sake  of 
ornament,  and  therefore  necessarily  including  a  certain 
portion  of  the  surface.  Hence  we  say,  or  a  to  gee,  but 
not  mar  go  ;  and,  on  the  other  hand,  mar  go  fluminis  and 
ripce,  if  the  mere  line  of  shore  is  meant,  without  any 
portion  of  the  bank.  (iii.  212.) 

MARITA,  see  Femina.  MAS,  see  Homo. 

MATRIMONIUM,  see  Conjugium 

MAXILLA,  see  Mala.  MEARE,  see  Ire. 

MEDERI  ;  MEDICARI  ;  SANARE  ;  MEDICAMEN  ;  MEDI- 
CINA  ;  REMEDIUM.  1 .  M  e  d  e  r  i  and  the  poetical  word 
me  d  i  c  a  r  i  (/leSew/)  denote  healing,  as  the  act  of  the 
physician,  who  heals  with  humane  sympathy,  judgment, 
and  art,  synonymously  with  curare,  like  Ida^at ;  s  a- 
n  a  r  e,  as  the  effect  of  the  physic,  which  in  a  mechani 
cal  way  makes  the  sick  well  again,  synonymously  with 
restituere,  like  a/ceio^cu.  2.  Medicamentum  means 
a  remedy,  with  reference  to  its  material  substance,  as  it 
is  prepared  by  the  apothecary,  like  fydpfjiaKov  ;  m  e  d  i- 
c  i  n  a,  with  reference  to  its  healing  virtues,  as  ordered 
by  the  physician ;  each  with  reference  to  an  illness ; 
whereas  r  e  m  e  d  i  u  m  denotes  a  remedy  for  any  of  the 
evils  to  which  we  are  subject,  like  axo?.  Cic.  N.  D. 
ii.  53.  Medicamentorum  salutarium  plenissimse  terrse : 
comp.  with  Divin.  ii.  51.  Quam  a  medico  petere  med- 
icinam.  (v.  198.) 


136  MEDITAKI MEMINISSE. 

MEDITARI,  see  Cogitare. 

MEDIUS  ;  MODICUS  ;  MEDIOCRIS.  M  e  d  i  u  s 
is  purely  local,  in  the  middle,  in  opp.  to  the  extremes  ; 
m  o  d  i  c  u  s  denotes  quantity,  with  reference  to  number 
and  magnitude,  as  moderate,  in  opp,  to  over-measure  ; 
m  e  d  i  o  c  r  i  s  denotes  quality,  with  reference  to  worth, 
as  middling,  in  opp.  to  distinction  ;  hence  modicas  facili 
tates  and  mediocre  ingenium  are  identical.  Cic.  Rep. 
ii.  31.  liaud  medioeris  vir  fuit,  qui  modica  libertato 
populo  data  facilius  tenuit  auctoritatem  principum.  (v. 
202.) 

MEDIUS  DIES,  see  Meridies. 

MEMBRUM  ;  ARTUS.  M  e  m  b  r  u  m  (redupl.  of  pepos) 
denotes  a  limb  of  the  body  itself,  like  //-eAo?  and  KW\OI>  ; 
whereas  a  r  t  u  s  (^6^09,  ap^pov,}  properly  only  a  joint 
of  a  limb,  like  ap^tpov  and  ai/ro?.  Senec.  Contr.  ii. 
13.  Differebatur  distortis  articulis  ;  nondum  in  sua  mem 
bra  artus  redierant.  Virg.  ^En..  v.  422.  Magnos  artus 
membrorum.  Quintil.  Decl.  ult.  Ut  per  singulos  artus 
membra  laxaret.  Further,  membra  denotes  the  limbs 
collectively,  including  the  head  and  trunk,  as  parts  of 
the  body ;  whereas  artus  only  the  extremities,  which 
per  commissuras  with  the  body,  properly  so  called, 
namely,  the  head  and  trunk,  hang  together.  Gell.  N. 
A.  i.  14.  (iv.  150.) 

MEMINISSE  ;  REMINISCI  ;  RECORDARI.  M  e  m  i- 
•nisse  denotes  remembrance  as  a  state  of  mind,  like 
/j,e/jivr)cr§ai,,  in  as  far  as  one  has  retained  something  in 
memory,  without  ever  having  forgotten  it,  like  memorem 
esse  ;  whereas  r  e  m  i  n  i  s  c  i  and  recordari  denote 
remembrance  as  an  act  of  the  mind,  in  as  far  as  one 
again  brings  to  one's  mind  what  had  already  been  driven 
out  of  one's  thoughts,  like  avafja^v^crKeo^ai-.  But 
r  e  m  i  n  i  s  c  i  denotes  this  act  of  the  mind  as  momenta 
ry,  like  in  memoriam  revocare  ;  whereas  recordari 
denotes  it  as  of  some  duration,  like  revocata  in  memori- 
am  contemplari.  Cic.  Lig.  12,  35.  Equidem,  cum 
tuis  omnibus  negotiia  interessem,  memoria  teneo,  qualia 


MENDA MERERE.  137 

T.  Ligarius,  qurestor  urbanus,  fuerit  erga  te  et  dignita 
tem  tuam  ;  sed  parum  est,  me  hoc  meminisse;  spero 
etiain  te,  qui  oblivisci  nihil  soles,  nisi  injurias,  quoniam 
hoc  est  animi,  quoniam  etiain  ingenii  tui,  te  aliquid  de 
hujus  illo  quaestorio  officio  cogitantem,  etiam  de  aliis 
quibusdam  quaestoribus  reminiscentem  recordari.  This 
passage  shows,  that  memoria  tenere  is  only  a  circumlo 
cution  for  meminisse :  there  is  another  passage  where 
recordari  is  employed  as  the  consequence  of  reminisci, 
but  there  is  no  instance  of  the  converse  ;  for  reminisci 
and  recordari  have  the  same  relation  to  each  other  as 
intueri  and  conspicere.  Cic.  Sen.  21.  Pueri  .  .  .  .  ita 
celeriter  res  innumerabiles  arripiunt,  ut  eas  non  turn 
primum  accipere  videantur,  sed  reminisci  et  recordari  : 
he  might  have  added,  Quse  non  satis  meminerint,  sed  in 
aliquantum  temporis  obliti  sint.  Tusc.  i.  24,  58.  An 
imus,  quum  se  collegit  atque  recreavit,  turn  agnoscit  ilia 
reminiscendo  ;  ita  nihil  aliud  est  discere,  quam  recorda 
ri.  Senec.  Ep.  100.  Magis  reminiscor  quam  teneo. 
(i.  166.) 

MENDA,  MENDUM,  see  Vltium. 

MENDICITAS,  see  Paupertas.     MENS,  see  Anima. 

MERACUS,  see  Purus.  MERCARI,  see  Umere. 

MERCENARII  ;  OPERARTI  ;  OPER^E.  Mercenarii 
mean  laborers  as  far  as  they  work,  not  for  their  own  in 
terest,  but  for  pay,  in  opp.  to  the  proprietor,  who  hirea 
their  services  ;  whereas  o  p  e  r  a  r  i  i  and  o  p  e  r  se,  as 
far  as  they  undertake  to  perform  for  others,  a  mere  me 
chanical  work,  in  opp.  to  the  principal  or  director,  who 
gives  out  the  plan.  Mercenarii  refer  to  the  mo 
tive  ;  operarii,  to  the  art  employed  being  of  an  in 
ferior  sort.  (vi.  217.) 

MERGES,  see  Prcemium.      MERCIMONIUM,  see  Merx. 

MERDA,  see  Lutum. 

MERERE;  DIGNUM  ESSE  ;  MERERI.  1.  Mere  re 
and  M  e  r  e  r  i  (/xe/oecr^cu)  suppose  an  activity,  as  to 
deserve  ;  whereas  dignum  esse  (from  decet,  SLKTJ^) 
only  a  quality,  as  to  be  worthy.  2.  M  e  r  e  r  e  is  usu« 


1 38  MERETRIX METIRI. 

ally  a  transitive  verb,  as  to  deserve,  and  is  in  construc 
tion  with  an  accusative,  or  with  a  sentence,  as  its  com 
plement  ;  whereas  m  e  r  e  r  i,  an  intransitive  verb,  as 
to  be  deserving,  and  is  in  construction  with  an  adverb. 
Cic.  Rose.  Com.  15.  Fructum,  quern  meruerunt,  retrib- 
uam  :  comp.  with  Catil.  ii.  2,  4.  Si  ilium,  ut  erat  mer- 
iVws,  morte  mulctassem.  Caes.  B.  G.  vi.  5,  with  B. 
Civ.  iii.  53.  Suet.  Cal.  40,  with  Aug.  56.  3.  M  e  r  e  r  e 
as  an  intransitive,  or  without  an  object,  denotes  to  serve 
as  a  warrior,  by  the  ellipsis  of  stipendia  ;  whereas  m  e- 
r  e  r  i  as  a  transitive,  or  with  an  object,  means  to  earn 
something  for  one's  self,  without  any  stress  being  laid 
upon  the  worthiness,  (v.  213.). 

MERETRIX,  see  Pellex. 

MERIDIES  ;  MEDIUS  DIES.  M  e  r  i  d  i  e  s  denotes 
noon,  as  a  point  of  time,  which  separates  the  forenoon 
from  the  afternoon  ;  m  e  d  i  u  s  dies,  the  middle  of  the 
day,  as  a  space  of  time  which  lies  between  the  morning 
and  the  evening. 

MERITS,  see  Purus. 

MERX  ;  MERCIMONIUM.  M  e  r  x  means  wares,  in  as 
far  as  they  are  already  wrought  up,  as  an  article  of 
trade  ;  m  e  r  c  i  m  o  n  i  u  m,  in  as  far  as  they  can  be 
come  so,  like  the  materials  of  wares.  Tac.  A.  xi.  5. 
Nee  quidquam  publics  mercis  tarn  venale  fuit :  comp. 
with  xv.  38.  Mercimonium  quo  flamma  alitur. 

METIRI  ;  METARI  ;  DIMETIRI  ;  DIMETARI.  1.  M  e- 
t  i  r  i  means  to  measure  a  space  in  order  to  know  its 
magnitude  ;  whereas  m  e  t  a  r  i,  to  mark  the  boundaries 
of  the  space  that  has  been  measured,  that  they  may  be 
known  to  others.  2.  By  d  i  m  e  t  i  r  i  and  d  i  m  e- 
t  a  r  i,  the  measuring  and  marking  out  of  sub-divisions  is 
especially  meant ;  wherefore  metari  castra  refers  merely 
to  the  whole  circumference  of  the  entrenchments  ;  when, 
therefore,  Liv.  viii.  38.  uses  the  phrase  locum  castris 
dimetari,  it  is  evident  of  itself  that  he  expressly  means, 
to  mark  the  boundaries  of  the  principia  and  of  t\\epra&' 
torium,  etc.,  that  are  within  the  camp.  (ii.  169.) 


METUERE MITTS.  139 

METUERE,  see  Vereri.  MICARE,  see  Lucere. 

MINIME,  see  Neutiquam.        MINISTER,  see  Servus. 

MISUTUS,  see  Parvus. 

\_Mirari  is  indifferent :  admirari  usually  involves 
praise,  demirari  blame.] 

MISERERI  ;  MISERARI  ;  MISERET  ME.  Misereri 
means  to  feel  pity  in  the  heart,  to  compassionate,  like 
e\66iv  ;  whereas  m  i  s  e  r  a  r  i,  to  express  pity  in  words,  to 
commiserate,  like  olicTeipeiv.  For  the  German  word  erbar- 
men,  to  show  pity  by  actions,  the  Latins  have  no  sepa 
rate  word.  2.  Bymisereor  t u  i,  pity  is  represented 
as  an  act  of  the  free-will,  and  thereby  the  noble  nature 
of  the  compassionate  is  depicted  ;  whereas  by  m  i  s  e  r  e  t 
me  t  u  i,  pity  is  represented  as  a  suffering,  which  can 
not  be  resisted,  whereby  all  moral  merit  is  taken  away, 
arid  the  greatness  of  another's  misfortune  more  strongly 
expressed.  Miserere  is  a  causative,  like  olicrl£ei>v. 
(ii.  171.) 

MISERIA,  see  Infortunium. 

MISSILE;  HASTA  ;  LANCEA  ;  JACULUM  ;  VERUTUM; 
TRAGULUM  ;  PILUM.  Missile  is  the  most  general 
name  for  a  weapon  used  in  fighting  at  a  distance,  from 
the  spear  to  the  arrow  ;  h  a  s  t  a  and  1  a  n  c  e  a  serve  both 
for  thrusting  and  hurling  ;  h  a  s  t  a  (from  a^aa-rrjpiov, 
cr^afo),)  as  a  genuine  Roman  weapon,  86pv ;  1  a  n  c  e  a,  as 
a  foreign  weapon,  supposed  to  have  come  originally  from 
the  Suevi,  Ao7^?7 ;  pilum,  jaculum,  verutum, 
are  more  for  hurling  ;  j  a  c  u  1  u  m,  as  the  most  general 
expression,  including  the  hunting  spear,  /3e\o?  ;  veru 
tum  (from  opirxfi)  and  t  r  a  g  u  1  u  m  (T^O^XT;)  military 
weapons  for  hurling,  a/cow  ;  pilum  (from  TnjXat)  in  the 
singular,  as  the  peculiar  weapon  for  hurling  used  by  the 
Roman  legion.  Liv.  ix.  19.  Romano  pilum  haud  paulo 
quam  hasta  vehementius  ictu  missuque  telum. 

MITIS  ;  LENIS  ;  PLACIDUS.  M  i  t  i  s  means  mild, 
in  opp.  to  acerbus,  like  //,e//U^o?  ;  1  e  n  i  s  (from  lana  ? 
or  from  the  Goth,  latjan,  lassus  ?)  gentle,  in  opp.  to  ve- 


140  MITTERE MODUS. 

hemens,  like  Trpdos  ;  p  1  a  c  i  d  u  s,  composed,  in  opp.  to 
turbidus,  like  ^Trto?. 

MITTERE  ;  LEGARE  ;  AMITTERE  ;  DIMITTERE  ;  OM- 
ITTERE.  1.  Mittere  (//,e^-eu>at)  is  the  general  ex 
pression,  to  send  ;  1  e  g  a  r  e  (from  Xe7&>)  has  a  special 
political  meaning,  to  delegate.  The  missus  makes  his 
appearance  as  a  servant  or  messenger ;  the  legatm,  as 
a  representative.  2.  Amittere  and  dimittere 
mean  to  let  go  any  thing  already  in  one's  possession ; 
a  m  i  1 1  e  r  e,  against  one's  will,  as  to  lose  ;  dimit 
tere,  after  having  used  it,  as  to  dismiss  ;  whereas  o  m- 
i  1 1  e  r  e  means  to  let  anything  pass  by,  without  taking 
possession  of  it ;  to  speak  with  precision,  Amittimus  in- 
viti  et  casu,  omittimus  volentes  et  sponte.  Hence  amit- 
tere  occasionem  means,  to  let  slip  an  opportunity,  so  as 
not  to  be  able  to  take  advantage  of  it,  from  negligence  ; 
whereas  omittere  occasionem  means,  to  renounce  an  op 
portunity,  so  as  not  to  wish  to  take  advantage  of  it,  from 
attaching  little  value  to  it.  Vitam  amittere  means,  to 
lose  one's  life ;  vitam  omittere,  to  sacrifice  it.  (iii.  285.) 

MODERATUS,  MODESTIA,  S66  Modus. 

MODICUS,  see  Medius. 

MODO-MODO  ;  NUNC-NUNC.  Mo  d  o-  m  o  d  o  is  prop 
erly  applicable  only  to  transactions  of  the  past  and  of 
the  future  ;  n  u'n  c -n  u  n  c  only  to  those  of  the  present. 
This  distinction  is  neglected,  yet  nunc-nunc  gives  a 
livelier  color  to  description,  and  belongs  to  poetry,  or  to 
the  more  elevated  style  of  prose ;  modo-modo,  like 
'just  now,'  is  the  proper  prose  expression,  which  Cicero 
always  uses.  (iv.  276.) 

MODO,  see  Nuper. 

MODUS  ;  MODESTIA  ;  MODERATIO  ;  TEMPERATIO  ; 
CONTINENTIA  ;  ABSTINENTIA.  1.  M  o  d  u  s,  in  a  moral 
sense,  denotes  the  //-er^oi/,  or  the  included  notion  of 
the  /jiiy&ev  ayav  in  objective  relation  ;  m  o  d  e  s  t  i  a  and 
moderatio,  in  subjective  relation  ;  M  o  d  e  s  t  i  a  is 
the  feeling  of  preference  for  this  modus  /moderatio, 
the  habit  of  acting  in  conformity  to  this  feeling.  2. 


MCENIA MOLES.  14] 

Moderatiois  moderation,  as  springing  from  the  un 
derstanding,  from  calculation  and  reflection,  akin  to  pru- 
dentia ;  temperatio  and  temperantia  are 
qualities  pervading  the  whole  man,  and  ennobling  his 
whole  being,  akin  to  sapientia.  Moderat'io  sup 
poses,  like  self-government,  a  conflict  between  the  pas 
sions  and  reason,  in  which  reason  comes  off  conqueror ; 
in  temperatio,  as  in  tranquillity  of  mind,  the  reason 
is  already  in  possession  of  superiority,  whether  through 
nature  or  moral  worth.  3.  Temperatus,  tem 
per  a  t  i  o,  denote  merely  a  laudable  property,  which 
may  belong  even  to  things ;  whereas  temperans, 
temperantia,  a  virtue  of  which  reasonable  beings 
alone  are  capable.  4.  Moderatio  denotes  moder 
ation  in  action,  in  opp.  to  cupiditas ;  whereas  c  o  n- 
t  i  n  e  n  t  i  a,  moderation  in  enjoyment,  in  opp.  to  libido , 
Cic.  Cat.  ii.  11,  25.  Verr.  iv.  52.  5.  Con  tine  n- 
t  i  a  denotes  command  over  sensual  desires,  continence ; 
abstinent!  a,  over  the  desire  for  that  which  belongs 
to  another,  firm  integrity ;  the  translation  of  abstinen- 
tia  by  '  disinterestedness,'  is  not  precise  enough,  for  this 
virtue  is  required  by  morality  only,  abstinentia,  by  law 
also.  Quintil.  v.  10,  89.  Cic.  Sext.  16.  6.  Modes- 
t  i  a  shuns  overstepping  the  right  measure,  out  of  regard 
to  the  morals  which  the  modus  prescribes  ;  whereas 
verecundia  and  reverentia  out  of  regard  to 
persons,  whom  the  verecundus  is  afraid  of  displeasing, 
and  whom  the  r  ever  ens  thinks  worthy  of  respect ;  lastly, 
p  u  d  o  r,  out  of  self-respect,  that  one  may  not  bring 
one's  self  into  contempt.  Varro,  ap.  Non.  Non  te  tui 
saltern  pudet,  si  nihil  mei  revereare.  Terent.  Phorm.  i.  5, 
3.  or  ii.  1,  3.  Non  simultatem  meam  revereri?  Sal 
tern  pudere  ?  (ii.  203.) 

MCENIA,  see  Murus. 

MCESTITIA,  see  Dolor. 

MOLES  ;  ONUS  ;  PONDUS  ;  GRA VITAS.  Moles  and 
onus  denote  the  heaviness  of  an  object  in  its  disadvan 
tageous  sense  ;  moles  (from  /-twAo?  or  /AO^XOS*)  abso 


142  MOLESTIA MORS. 

lately,  as  unwieldiness,  so  far  as  through  its  greatness 
it  is  inconvenient  to  move,  like  cry/co9  ;  onus,  relatively 
to  its  pressure,  so  far  as  it  is  irksome  to  the  person  car 
rying  it,  as  a  burden,  (popros  ;  whereas  p  o  n  d  u  s  (from 
pendere)  in  an  advantageous  sense,  as  force  and  strength, 
like  weight,  09^09  ;  lastly,  g  r  a  v  i  t  a  s  (from  yepaos) 
unites  both  senses,  and  sometimes  denotes  the  irksome 
heaviness,  sometimes  the  effective  weightiness,  like  /3d- 
009.  (iv.  223.) 

MOLESTIA,  see  Labor.          MOLIRI,  see  Audere. 

MONERE,  see  Hortari.          MONETA,  see  Pecunia. 

MONS  ;  JuQDM.  M  o  n  s  (from  minari,  eminere,) 
denotes  the  mountain  with  reference  to  its  dimension  of 
height ;  whereas  j  u  g  u  m,  with  reference  to  its  breadth 
and  length,  sometimes  as  the  uppermost  ridge,  which, 
according  as  it  is  flat  or  pointed,  is  with  yet  greater  pre 
cision  called  either  dorsum  or  cacumen,  in  opp.  to  rad 
ices  mantis ;  sometimes  as  a  range  of  mountains,  par 
ticularly  in  an  ascending  direction,  by  which  several 
mountains  become  joined,  so  as  to  form  a  chain,  or  pile 
of  mountains,  in  opp.  to  the  mountain  itself.  Liv.  xxii. 
18.  Sub  jugo  montis  proelium  fuit :  comp.  with  xli. 
18.  Petilius  adversus  Balistae  et  'Leti.jugum,  quod  eos 
monies  perpetuo,  dorso  conjungit,  castra  habuit.  Or, 
Tac.  G.  10,  with  43,  and  Agr.  10.  Or,  Virg.  Eel.  v. 
76,  with  Ovid,  Met.  iv.  657.  (v.  225.) 

MoNSTRA,see  Auguria.  MONSTRARE,  see  Ostendere. 

MORARI,  see  Tardare. 

MORBIDUS,  MORBUS,  see  JEger. 

MORIGERARI,  see  Parere.    MOROSUS,  see  Austerus. 

MORS  ;  LETUM  ;  NEX  ;  OBITUS  ;  INTERITUS  ;  PE- 
RIRE  ;  OPPETERE  ;  DEMORI  ;  INTERMORI  ;  EMORI.  1. 
M  o  r  s  and  1  e  t  u  m  denote  a  natural  death  ;  m  o  r  s 
(yL6opo9)  the  usual  expression  in  a  merely  physical  sense, 
as  the  way  to  corruption,  like  ^dvaros  ;  1  e  t  u  m  (from 
\a%€iV)  Xa^ecrt9,)  the  select  and  solemn  expression,  as 
the  lot  of  death,  like  olro9  ;  whereas  n  e  x  (from  veKpos) 
a  violent  death,  as  the  passive  of  ccedes.  2.  M  o  r  s, 


MOS MULCERE.  143 

I  e  t  u  m,  n  e  x,  are  proper,  whereas  o  b  i  t  u  s  and  i  n- 
t  e  r  i  t  u  s  only  softer,  expressions.  0  b  i  t  u  s,  decease, 
denotes,  like  exitus,  a  natural  death  ;  whereas  inter- 
i  t  u  s,  together  with  p  e  r  i  r  e,  usually  denotes,  like  ex- 
itium,  a  violent  death.  Plin.  Ep.  iii.  7.  Silius  ultimus 
ex  Neronianis  consularibus  obiit,  quo  consule  Nero  pe- 
riit.  Plaut.  Epid.  iii.  4,  56.  Malo  cruciatu  pereas, 
atque  obeas  cito.  3.  P  e  r  i  r  e  represents  death  as  de 
struction  and  corruption  ;  interireas  a  vanishing, 
so  that  the  former  applies  more  to  the  body,  the  latter 
to  the  soul.  Plaut.  Capt.  iii.  5,  32.  Qui  per  virtutem 
periit,  at  non  intent ;  that  is,  he  who  dies  a  noble 
death,  though  his  body  perishes,  still  lives  in  name  and 
posthumous  renown.  Further,  p  e  r  i  r  e  denotes  a  sud 
den  and  violent  death,  particularly  .by  self-murder  ;  i  n- 
t  e  r  i  r  e,  a  gradual  and  painful,  but,  it  may  be,  also  a 
peaceful,  death.  Tac.  Ann.  xv.  44.  Et  pereuntibus 
Christianis  addita  ludibria,  ut  ferarum  tergis  contecti 
laniatu  canum  interirent.  Serv.  ap.  Cic.  Fam.  iv.  5.  Si 
quis  nostrum  interiit,  aut  occisus  est.  4.  0  b  i  r  e 
mortem  denotes  to  die,  as  a  physical  event,  by  which 
one  ends  all  suffering  ;  whereas  oppetere  mortem 
denote*  to  die,  as  a  moral  act,  in  as  far  as  a  man,  if  he 
does  not  seek  death,  at  any  rate  awaits  it  with  firmness 
and  contempt  of  it.  5.  I)  e  m  o  r  i  denotes  to  die  off, 
as  one  belonging  to  a  society,  and  thereby  to  occasion  a 
vacancy  ;  i  n  t  e  r  m  o  r  i,  to  be  apparently  dying,  to  be 
Bick  of  a  lingering  disease,  like  ei&aveiv  ;  e  m  o  r  i,  to 
die  entirely,  in  opp.  to  a  mere  semblance  of  life  in  mis 
fortune,  slavery,  and  disgrace,  like  nravblicws  ^ravelv. 
Cic.  Pis.  7.  Ut  emori  potius  quam  servire  prsestaret.  (iii. 
182.) 

Mos,  see  Consuetude.      MOSTELLUM,  see    Spectrum. 

MUCRO,  see  Acies.          MULCARE,  see    Verberare. 

MULCERE;  PALPARE.  Mule  ere  (/u/XXetp,  /^aXa«;o?) 
means  to  stroke  any  thing  in  itself  rough,  as  the  hair, 
for  instance,  in  order  to  make  it  smooth  ;  thence,  figur 
atively,  to  pacify  an  enraged  person,  like 


144  MTJLCTA  -  MTJTILARE. 


whereas  p  a  1  p  a  r  e  (^rrfka^av,  aTraXo?,)  to  stroke  any 
thing  already  smooth,  in  order  to  excite  a  pleasant  sen 
sation  ;  thence,  figuratively,  to  caress  and  coax,  like 
ifa\a$av.  (v.  109.) 

MULCTA,  see  Vindicta. 

MULIER,  see  Femina. 

MUNDUS,  see  Purus. 

MUNIFICUS,  see  Largus. 

MUNIMENTA,  see  Murus. 

MUNUS,  see  Donum  and  Officium. 

MURUS  ;  PARIES  ;  MCENIA  ;  MACERIA  ;  PARIETIN.E  ; 
MUNIMENTA.  1.  Murus  (palpa,  fjueipw^)  denotes  any 
sort  of  wall,  merely  with  reference  to  its  form,  without 
reference  to  its  use,  like  re^o?  ;  paries  (-Tre/pco)  es 
pecially  a  wall,  as  the  side  of  a  building,  or  as  a  parti 
tion  to  separate  the  rooms,  like  rot^o?  ;  m  oe  n  i  a  (d^v- 
vw)  the  walls  of  a  city,  as  a  defence  against  the  enemy, 
like  7repl{3o\o$  ?  m  a  c  e  r  i  a,  the  wall  of  an  enclosure, 
to  mark  the  boundaries  and  to  exclude  thieves,  the  gar 
den  or  vineyard  wall,  like  Sy^/co?.  Virg.  ^En.  vi. 
549.  Maenia  lata  videt  triplici  circumdata  muro.  And 
Flor.  i.  4.  Vitruv.  viii.  4.  Tac.  Ann.  xv.  43.  Nero 
instituit,  ut  urbis  domus  non  communione  parietum,  sed 
propriis  quseque  muris  ambirentur.  2.  M  u  r  i,  m  oe- 
n  i  a,  etc.,  are  walls  in  a  good  condition  ;  p  a  r  i  e  t  i  n  ae, 
walls  that  are  falling  into  ruins.  3.  Moeni  a  denote 
walls  as  a  defence  of  a  city  against  a  first  assault  ;  in  u- 
n  i  m  e  n  t  a,  the  proper  fortifications  of  fortresses  and 
camps,  which  are  of  themselves  a  bulwark  against  being 
taken  by  storm,  (v.  350.) 

MUTILARE  ;  TRUNCARE.  M  u  t  i  1  a  r  e  denotes  smaller 
mutilations,  such  as  the  breaking  off  of  horns,  the  cut 
ting  off  of  a  finger,  the  nose,  etc.  ;  t  r  u  n  c  a  r  e  denotes 
greater  mutilations,  such  as  the  chopping  off  of  arms, 
feet,  hands.  The  mutiiata  membra  may  be  compared 
to  twigs  and  shoots  broken  off  ;  the  truncata  membra,  to 
principal  branches  chopped  off.  (iv.  325.) 

MUTUO,  see  Vicissim. 


MUTUUM NECESSARIUS.  145 


MTJTUUM  DARE,  see  Commodare. 
HYSTERIA,  see  Arcana. 


N. 

NAITCISCI,  see  Invenire. 

NARES,  see  Nasus. 

NASUS  ;  NARES.  N  a  s  u  s  is  the  exterior  of  the 
nose,  as  a  prominent  part  of  the  face,  like  plv  ;  n  ar  e  a 
(mpo?)  the  interior  of  the  nose,  as  the  organ  of  smell, 
like  /jLVKrijpes.  (vi.  281.). 

NATIO,  see  Grens. 

NAVIGIUM  ;  NAVIS  ;  CELOX  ;  LEMBUS  ;  LIBURNA  ; 
SCAPHA  ;  CYMBA  ;  LINTER.  Na  vigium  is  the  most 
general  expression,  like  vessel ;  n  a  v  i  s  (vavs)  an  ordinary 
ship  for  distant  voyages  ;  c  e  1  o  x,  1  e  m  b  u  s,  and  1  i  b  u  r 
n  a,  are  boats  which  may  be  manned  and  armed  for  ser 
vice  in  war ;  scapha,  cymba,  and  1  i  n  t  e  r,  are  only 
skiffs  and  wherries,  intended  merely  for  short  distances 
and  for  crossing  over ;  scapha  and  cymba,  of  the 
broader  sort,  in  the  form  of  small  barges;  linter, 
long  and  narrow,  like  a  canoe,  (vi.  232.) 

NECESSARIUS  ;  PROPINQUUS  ;  COGNATUS  ;  CONSAN- 
GUINEUS  ;  AFFINIS.  1.  Necessarius  means  any 
one  to  whom  one  is  bound  by  a  permanent  connection, 
whether  of  an  official  kind,  as  collega,  patronus,  cliens, 
or  of  a  private  nature,  as  familiaris,  amicus,  like  irpo- 
arjKovTes ;  propinquus,  any  one  to  whom  one  is 
bound  by  a  family  connection,  a  relation,  like  ay^o-rels 
and  erat,  as  a  species  of  cognatm  and  consanguineus, 
related  by  blood ;  af  finis,  a  relation  by  marriage,  or 
in  law,  like  /tT/Seo-T/j?.  2.  Cognatio  is  the  relation 
ship  by  blood  existing  among  members  of  the  same  fam 
ily,  like  avvaLfjios ;  consanguinitas,  the  relation 
ship  of  nations  by  derivation  from  a  common  origin,  like 
criryYez^?.  Cses.  B.  G.  vii.  82.  Hominem  sumraae  poten- 
tiae  et  magnae  cognationis  :  comp.  with  i.  11.  Ambarri 

M  10 


146  NECESSE NEGAKE. 

necessarii  et  consanguinei  ^Equorum.  Liv.  vii.  9.   Suet, 
Cl.  25.  Justin,  xviii.  5.  (v.  179.) 

NECESSE  EST  ;  OPORTET  ;  OPUS  EST  ;  DEBERE.  1. 
Necesse  est  (cb>a/y/<:a£&>)  denotes  an  obligation  of 
nature  and  necessity,  like  avd^/icr)  ecniv  ;  o  p  o  r  t  e  t,  an 
obligation  of  morality  and  of  bonor,  like  %pq ;  o  p  u  s 
est  (TTO^O?,  optare  ?)  an  obligation  of  prudence,  like 
Bet.  Cic.  Orat.  ii.  25.  Jure  omnia  defenduntur  quae 
sunt  ejus  generis,  ut  aut  oportuerit  aut  licuerit  aut  ne- 
cesse  faerit  Att.  iv.  6.  Si  loquor  de  republica  quod 
oportet,  insanus ;  si,  quod  opus  est,  servus  existimor. 
And  xiii.  25.  Cat.  ap.  Sen.  Ep.  94.  Emo  non  quod 
opus  est,  sed  quod  necesse  est ;  quod  non  opus  est,  asse 
carum  est.  Arid  Cic.  Or.  ii.  43.  2.  0  p  o  r  t  e  t  de 
notes  objectively,  the  moral  claim  which  is  made  upon  any 
man  ;  d  e  b  e  r  e  (Sevea^cu,  Sew  ?  or,  dehibere  ?)  sub 
jectively,  the  moral  obligation  which  any  man  is  under, 
like  ofatXetv.  Tac.  Hist.  iv.  7.  Accusatores  etiamsi 
puniri  non  oporteat,  ostentari  non  debere.  (v.  323.) 

NECTERE,  see  Liyare. 

NEFANDUS,  NEFARIUS,  see  Scelestus. 

NEFASTUS,  see  Delictum. 

NEGARE  ;  INFITIARI  ;  INFITIAS  IRE  ;  DENEGARE  ; 
PERNEGARE  ;  RECUSARE  ;  ABNUERE  ;  RENUERE  ;  REP- 
UDIARE.  1.  N  e  g  a  r  e  means  to  deny,  from  objective 
motives,  when  a  man  has,  or  professes  to  have,  the  truth 
in  view,  like  airofyavai,  ov  $avai ;  whereas  i  n  f  i  t  e  r  i, 
i  n  f  i  t  i  a  r  i,  and  i  n  f  i  t  i  a  s  ire,  mean  to  disown  from 
subjective  motives,  when  personal  interest  is  in  some 
way  implicated,  like  apvelo^cu.  2.  Infiteri  is  an 
obsolete  expression;  infitiari  (dz>o-$aTi'£eti/,)  the 
usual  and  general  expression  ;  i  n  f  i  t  i  a  s  (dyu-^ao-ia?) 
i  r  e  is  only  connected  with  a  negation,  and  answers  to 
the  phrase,  not  to  assent  to.  3.  N  e  g  a  t  i  o  is  a  de 
nial,  merely  conveying  information  to  the  hearer  ;  p  e  r- 
negatio,  ornegitatio,  to  convince  him,  when  he 
is  incredulous  ;  d  e  n  e  g  a  t  i  o,  to  get  rid  of  his  impor 
tunity,  when  his  request  is  useless.  Martial,  Ep.  iv 


NEGLIGERE NIHIL.  147 

82.  Negare  jussi,  pernegare  non  jussi.  Cic.  Phil.  xi. 
8, 19.  In  quo  maximum  nobis  onus  imposuit,  assensero  j 
ambitionem  induxero  in  curiam  ;  nec/aro  ;  videbor  suf- 
fragio  meo  tanquam  comitiis  honorem  amicissimo  dene- 
gasse.  4.  N  e  g  a  r  e  supposes  a  question  only,  whether 
actual  or  possible,  which  is  denied  ;  whereas  r  e  c  u- 
s  a  r  e,  a  request  which  is  refused  ;  hence  n  e  g  a  r  e  is 
a  more  general  and  mild  expression  than  recusare ;  for 
the  vegans  merely  denies  the  possibility  of  granting  what 
he  is  asked  or  requested  ;  whereas  the  recumns  also  calls 
in  question  the  justice  of  the  request,  which  he  protests 
against  as  a  threat,  or  as  an  encroachment.  Hence  n  e- 
gare,  denegare,  are  more  used  in  private  transac 
tions  ;  recusare,  in  public  affairs.  5.  N  e  g  a- 
r  e  and  recusare  take  place  by  means  of  words 
and  speeches  ;  a  b  n  u  e  r  e  and  r  e  n  u  e  r  e,  mostly  by 
signs  and  gestures  ;  a  b  n  u  e  r  e,  by  waving  a  person 
from  one  with  the  hand,  like  airovevw  ;  r  e  n  u  e  r  e,  by 
drawing  back  the  head,  like  avavevw.  6.  Abnuere 
is  a  more  friendly,  renuere  a  haughtier  manner  of 
denying.  7.  Recusare  refers  to  an  object  which 
is  considered  as  a  .burden,  and  claims  resignation,  in 
opp.  to  suscipere,  Suet.  Ner.  3  ;  whereas  repudiare 
(from  repedare  ?)  refers  to  an  object  which  is  consid 
ered  as  a  good,  and  promises  profit  or  pleasure,  in  opp. 
to  assumere.  Cic.  Orat.  62.  Cic.  Fin.  i.  10,  33. 
Saepe  eveniet  ut  et  voluptates  repudiandce  sint,  et  mo- 
lestia  non  recusanda.  (iv.  40.) 

NEGLIGERE,  see  /Spernere,  NEMUS,  see  8ilva. 

NEPOS,  see  Prodigus.       NEQUAQUAM,  s.  Neutiquam. 

NEQUIDQUAM,  see  Frustra.  NEQUITIA,  see  Malitia. 

NESCIUS,  see  Cognitio. 

NEUTIQUAM  ;  NEQUAQUAM,  ;  MLNTME.  Neutiquam 
means,  in  no  case,  in  opp.  to  utique  ;  nequaquam, 
by  no  means  ;  m  i  n  i  m  e,  not  in  the  least. 

NEX,  see  Mors. 

NIGER,  see  Teter  and  Ater. 

NIHIL  AGERE,  gee  Vacare. 


148  NIHIL NOVUS. 

NIHIL  EST  ;  ISTraiLi  ESI  ;  NULLUS  EST.  N  i  h  i  1  e  s  t 
denotes  the  entire  want  of  virtue  and  efficacy ;  as,  he 
is  good  for  nothing  ;  whereas  n  i  h  i  1  i  e  s  t,  the  entire 
want  of  value  and  usefulness,  as  he  is  of  no  use  ;  lastly, 
nullus  est,  the  negation  of  existence  in  general,  as 
it  is  all  over  with  him.  (i.  56.) 

NITERE,  see  Lucere.         NITI,  see  Fuldri. 

NOBILIS,  see  Celeber.        NOCENS,  see  Culpa. 

NOMINARE  ;  NUNCUPARE  ;  VOCARE  ;  APPELLARE. 
Nominare  and  nuncupare  mean,  to  call  any 
body  by  his  name ;  nominare,  to  call  him  by  the 
name  which  he  already  possesses  ;  nuncupare,  to 
give  a  name  to  an  object  that  has  hitherto  been  without 
a  name  ;  whereas  a  p  p  e  1 1  a  r  e  and  v  o  c  a  r  e  mean  to 
designate  a  person  by  any  name,  title,  or  appellation 
belonging  to  him.  (v.  105.) 

NONNUNQUAM  ;  INTERDUM  ;  ALIQUANDO.  N  0  n  n  U  n- 
q  u  a  m,  sometimes  in  opp.  to  nunquam  and  semper,  ap 
proximates  to  the  meaning  of  s&pius,  like  ea&  ore ; 
i  n  t  e  r  d  u  m,  at  times,  is  in  opp.  to  crebro,  and  approx 
imates  to  the  meaning  of  rarius,  like  eWore ;  lastly,  a  1- 
i  quando,  now  and  then,  is  in  opp.  to  semel,  and  approx 
imates  to  the  meaning  of  prope  nunquam,  like  Trove. 
The  inter dum  facia  denotes  actions  repeated  at  consid 
erable  intervals  of  time  ;  the  nonnunquam  facia,  ac 
tions  repeated  at  shorter  intervals  ;  the  aliquando  facta, 
actions  repeated  at  very  distant  intervals  of  time.  Cic. 
Sext.  54.  Comitiorum  et  concionum  significationes  in- 
terdum  verse  sunt,  nonnunquam  vitiatse  et  corruptae. 
And  Acad.  i.  7.  Off.  ii.  18.  Brut.  67.  Mur.  30.  (iv. 
273.) 

NOTARE,  see  Animadvertere. 

NOTITIA,  see  Cognitio. 

NOVISSIMUS,  see  Exiremus. 

Novus;  REG  ENS  ;  NOVICIUS.  1.  Novus  means 
new,  as  that  which  did  not  exist  in  former  times,  in  opp. 
to  antiquus,  like  z/eo? ;  whereas  r  e  c  e  n  s  (from  can- 
dere)  new,  as  one  that  has  not  long  been  in  existence, 


NOXIA — OBJICERE.  149 

in  opp.  to  vetus.  Cic.  Yerr.  ii.  2.  Mur.  7.  16.  Tusc. 
iv.  17.  Tac.  Ann.  ii.  88.  iv.  12.  Colum.  vi.  12;  like 
KCUVOS.  2.  N  o  v  u  s  denotes  new,  indifferently  ;  n  o  v- 
i  c  i  u  s  (from  vea£)  with  the  accessory  notion  of  being 
a  novice,  who  must  accustom  himself,  or  be  instructed 
by  others,  before  he  is  qualified  for  something,  in  opp. 
to  vetmtus  ?  (iv.  95.) 

NOXIA,  Noxius,  see  Culpa. 

NULLUS  SUM,  see  Nihil  sum. 

NUMEN  ;  DEUS  ;  .Divus  ;  SEMO  ;  HERDS.  N  u- 
m  e  n  (Trvevpa)  in  a  wider  sense  is  any  divine  being,  like 
Saipcov ;  in  a  narrower  sense  it  is  used  as  a  species  of 
Deus,  or  ancient  Divus,  S-eo? ;  and  for  semideus,  a 
half-god  ;  or  semo,  a  half-man ;  for  which  last,  besides 
the  foreign  word  heros,  numen  also  is  used.  Plin.  Pan. 
2,  3.  Nusquam  ut  deo,  nusquam  ut  numini  blandimur. 
(vi.  239.) 

NUMMUS,  see  Pecunia. 

NUNC-NUNC,  see  Modo-modo. 

NUNCUPABE,  see  Nominare. 

NUPER  ;  MODO.  N  u  p  e  r  (yeov,  irepu)  means  sev 
eral  days,  months,  also,  years  since,  lately,  like  veaKrrl; 
whereas  m  o  d  o,  a  few  moments  since,  just  now,  like 
apn.  Cic.  Verr.  iv.  3,  6.  Nuper  homines  nobiles 
ejusmodi ;  sed  quid  dico  nuper?  imo  vero  modo  ac  plane 
paulo  ante  vidimus.  Tusc.  i.  24.  Quanta  memoria  fuit 
nuper  Charmadas !  quanta  qui  modo  fuit  Scepsius  Met- 
rodorus ! 

NUPTIJE,  see  Conjugium. 

NUTARE,  see  Labare. 

NUTRIRE,  NUTRICARE,  S66 


0. 

OBAMBULARE,  see  Ambulare.     OBEDIRE,  see  Parere. 
OBESUS,  see  Pinguis.  OBEX,  see  Sera. 

OBJICERE  ;  EXPROBRARE.      0  b  j  i  c  e  r  e    means   tc 


150  OBTTUS  —  OBSCTTKUM. 

charge  a  person  with  something,  from  which  he  must 
vindicate  himself  as  against  an  accusation  ;  whereas 
exprobrare  means  to  upbraid  a  person  with  some 
thing,  which  he  must  let  remain  as  it  is.  The  objici- 
ens  will  call  a  person  to  account ;  the  exprobrans  only 
put  him  to  the  blush*  (iv.  198.) 

OBITUS,  see  Mors. 

OBLECTATIO  ;  DELECTATIO.  Oblectatio  (from 
?)  is  a  pleasant  occupation,  conversation,  amuse 
ment,  which  disperses  ennui,  and  confers  a  relative 
pleasure ;  whereas  delect  atio  is  a  real  delight, 
which  procures  positive  enjoyment,  and  confers  absolute 
pleasure.  Cic.  Orat.  i.  26.  In  iis  artibus,  in  quibus 
non  utilitas  quaeritur  necessaria,  sed  animi  libera  quae- 
dam  oblectatio.  And  Ep.  Q.  Fr.  ii.  14.  Satis  commode 
me  oblectabam :  comp.  with  Fam.  ix.  24.  Magna  te 
delectatione  et  voluptate  privavisti.  Or,  Suet.  Dom. 
21.  with  Aug.  29.  Pirn.  Ep.  iv.  14.  with  iv.  8.  (v. 
10.) 

OBLIGATE,  see  Ligare. 

OBLIQUUS,  see  Transversus. 

OBLITUS,  see  Delibatus. 

OBSCURUM  ;  TENEBILE  ;  CALIGO  ;  TENEBRICOSUS  : 
OPACUS  ;  UMBROSUS.  1.  Obscurum  (cr/corepov) 
denotes  darkness  as  an  obstruction  of  light,  like  O-/COTOS. 
in  opp.  to  illustw.  Auct.  ad  Her.  iii.  19,  82.  Plin. 
Pan.  69;  whereas  tenebrae  (<W(/>e/m/)  as  the  ab 
sence  of  light,)  like  £o</>o?,  #z/e'</>a?,)  in  opp.  to  lux. 
Cic.  Ep.  ad  Q.  Fr.  i.  2  ;  lastly,  c  a  1  i  g  o  (from  celare) 
as  the  positive  opposite  to  light  and  brightness,  like 
a%Xu?.  C  a  1  i  g  o  denotes  a  greater  degree  of  dark 
ness  than  tenebrce ;  tenebrae  than  obscuritas;  ob- 
scuritas  than  opacum  and  umbrosum.  Cic.  Acad 
iv.  23,  72.  Sensus  quidem  non  obseuros  facit  sed  ten- 
ebricosos.  Plin.  Ep.  vii.  21.  Cubicula  obductis  velis 
opaca,  nee  tamen  obscura  facio.  Tac.  H.  ii.  82.  Sen- 
atum  et  populum  nunquam  obscurari  nomina,  etsi  ali 
quando  obumbrentur.  Hence,  figuratively,  obscurua 


OBSECRAKE —  ODIUM.  151 

denotes  only  an  insignificant  person,  of  whom  nobody 
takes  notice  ;  whereas  tenebricosus  something  pos 
itively  bad,  which  seeks  darkness  that  it  may  remain  un 
observed.  2.  0  p  a  c  u  s  denotes  shady,  with  reference 
to  a  pleasant  arid  beneficial  coolness,  in  opp.  to  apertm 
and  apricus,  like  eikr/ao?  ;  whereas  umbrosus  (um 
bra,  a/4<zt>/9o?,)  implies  a  depth  of  shade  approaching  to 
darkness,  like  ovooet?.  (iii.  168.) 

OBSECRARE,  see  Rogare. 

OBSECUNDARE  and  OBSEQUI,  see  Parere. 

OBSERVARE,  see  Vereri.        OBSTINARE,S.  Destinare. 

OBSTINATIO,  s.  Pervicacia.     OBSTRINGERE,  s.  Ligare. 

OBTEMPERARE,  see  Parere.     OBTESTARI,  see  Rogare. 

OBTESTGERE,  SQQ  Accidere.      OBTRECTATIO,  s.  Invidia. 

OBTRUNCARE,  s.  Interficere.  OBTUTUS,  see  Invidia. 

OBVENIRE,  see  Accidere. 

OCCASIO  ;  OPPORTUNITAS  ;  POTESTAS  ;  COPIA  ;  FA- 
CULTAS.  0  c  c  a  s  i  o  and  opportunitas  are  the  op 
portunities  which  fortune  and  chance  offer  ;  o  c  c  a  &  i  o, 
the  opportunity  to  undertake  something  in  a  general 
sense,  like  Kcupos :  opportunitas,  the  opportunity 
to  undertake  something  with  facility  and  the  probability 
of  success,  like  ev/caipia  ;  whereas  potestas  and  c  o 
p  i  a  are  opportunities  offered  by  men,  and  through 
their  complaisance  ;  potestas  denotes  the  possibility 
of  doing  something  with  legal  authority;  copia  the 
possibility  of  doing  something  with  convenience  ;  lastly, 
facultas,  as  the  most  general  expression,  the  possi 
bility  to  do  something  in  a  general  sense. 

OCCIDERE,  see  Interficere. 

OCCULERE,  OCCULTARE  and  OccuLTE,  see  Celare. 

OCULI,  see  Fades. 

ODIUM  ;  INVIDIA  ;  INIMICITIA  ;  SIMULTAS.  1.  0  d  i- 
u  m  arid  i  n  v  i  d  i  a  denote  the  feeling  of  aversion  ;  i  n- 
i  m  i  c  i  t  i  a  and  s  i  m  u  1 1  a  s,  the  exterior  state  arising 
from  this  feeling.  2.  Invidia  has  a  negative  char 
acter,  like  disaffection,  like  Sva-voia,  and  is  a  temporary 
feeling,  in  opp.  to  gratia  or  favor;  whereas  odiuru 


152  ODORARI  -  OLERE. 


(from  oSucrao-^at)  has  a  character  thoroughly  positive, 
like  hatred,  /uo-o?,  and  is  a  deep-rooted  feeling,  in  opp. 
to  amor.  Plin.  Pan.  68,  7.  Hence,  i  n  v  i  d  i  a  is  the 
beginning  of  odium.  I  n  v  i  d  i  a  has  merely  persons  ; 
odium,  persons  and  things  for  its  objects.  Tac.  Ann. 
ii.  56.  Armenii  .  .  .  ssepius  discordes  sunt,  adversus 
Romanes  odio,  et  in  Parthum  invidia.  xiii.  15.  Nero 
intellecta  invidia  odium  intendit.  Plin.  Pan.  84,  2. 
Exardescit  invidia,  cujus  finis  est  odium.  3.  Inimi- 
c  i  t  i  a  denotes  any  enmity  which  has  its  foundation  in 
antipathy  or  disagreement,  like  Sva-fjueveia,  etfbpa  ; 
whereas  s  i  m  u  1  1  a  s  (oynaXor???)  denotes  a  political  en 
mity,  which  has  its  foundation  in  rivalship,  like  (f)i\ov6i- 
Kia.  Suet.  Vesp.  6.  Simultas  quam  ex  sernulatione 
non  obscurae  gerebant.  (iii.  73.) 

ODORARI,  ODORUS,  see  Olere. 

OFFENDERS,  see  Lcedere. 

OFFENSIO,  see  Contumelia. 

OFFICIUM  ;  MUNUS.  0  f  f  i  c  i  u  m  means  an  employ 
ment,  as  imposing  a  moral  obligation,  undertaken  from 
conscientious  feelings  ;  m  u  n  u  s,  as  imposing  a  political 
obligation,  undertaken  merely  as  a  charge  or  office. 
Cic.  Mur.  35.  Haec  sunt  officia  nccessariorum,  commoda 
tenuiorum,  munia  candidatorum.  (v.  352.) 

OLERE  ;  OLFACERE  ;  FRAGRARE  ;  ODORARI  ;  OLIDUS  ; 
ODORUS  ;  REDOLERE  ;  PEROLERE.  1.  Odor  and 
o  1  e  r  e  (o'Sco&a)  denote,  objectively,  the  smell  which  a 
Ihing  has  in  itself,  in  opp.  to  sapor,  etc.,  like  bapr)  ; 
•whereas  o-lfactus  and  o  1  f  a  c  e  r  e  denote,  subject 
ively,  the  sensation  caused  by  this  smell,  or  the  sense 
of  smell,  in  opp.  to  gustus,  etc.,  like  oox/y^o-t?.  2. 
Olere  means  to  smell,  in  opp.  to  being  without  smell, 
and  especially  denotes  a  rank  and  bad  smell  ;  whereas 
fragrare  (from  ^pe-^eLv)  denotes  a  good  smell. 
Redolere  and  p  e  r  o  1  e  r  e  are  used  as  frequenta 
tives  ;  r  e  d  o  1  e  r  e  denotes  a  strong  smell  in  an  indiffer 
t  nt  sense  ;  perolere,  a  penetrating  smell,  in  a  bad 
sence.  3.  Olfactusisa  smell,  as  far  as  it  is  an  in- 


OLETUM OPERA.  153 

voluntary  effect  of  the  sense  of  smell ;  odoratus,  aa 
far  as  it  is  an  intentional  exertion  of  that  sense.  4. 
0  1  f  a  c  e  r  e,  to  smell,  is  of  a  passive  nature,  like  au- 
dire,  the  smell  mounting  up  to  the  nose  of  itself ;  o  d  o- 
r  a  r  i,  to  smell  at,  to  sniff,  pivr)\aTelv,  is  of  an  active 
nature,  like  auscidtare,  the  man  drawing  up  the  smell 
into  his  nose  of  himself.  Olfadens  sentit  odorem,  odo- 
ram  captat.  5.  0  1  i  d  u  s  denotes  smelling,  and  partic 
ularly  with  a  bad  smell ;  o  d  o  r  u  s,  with  a  good  smell. 
Hence,  bene  olidus  denotes  merely  the  negative  of 
a  stench ;  o  d  o  r  u  s,  a  positive  good  smell  ;  and  the  an 
tiquated  word  o  1  o  r  denoted  a  stench,  like  oletum  ;  but 
odor  denotes  only  a  smell,  (iii.  131.) 

OLETUM,  see  Lutum. 

OLFACERE,  OLIDUS,  see  Olere. 

OMINA,  see  Auguria. 

OMITTERE,  see  Intermittere,  Mittere,  and  Relinquere. 

OMNES,  see  Quisque.     OMNINO,  see  Plane. 

ONUS,  see  Moles.  OPACUS,  see  Obscurum. 

OPEM  FERRE,  see  Auxilium. 

OPERA  ;  LABOR  ;  INDUSTRIA  ;  GNA  VITAS  ;  AS$IDU- 
ITAS  ;  DlLIGENTlA.  1.  Opera  (from  Trepav,  irpda- 
crew,)  denotes  activity  without  intense  exertion,  as 
merely  doing,  or  turning  one's  hand  to,  something,  in 
opp.  to  momentary  inactivity  ;  and  also  in  opp.  to  think 
ing,  speaking,  advising,  like  epjacrla ;  whereas  labor 
denotes  strenuous  exertion,  which  is  followed  by  fatigue, 
labor,  in  opp.  to  pleasure,  like  TTOZ/O?.  Plaut.  Aul.  iii. 
3.  7.  Opera  hue  est  conducta  vestra,  non  oratio  :  comp. 
with  Bacch.  iii.  6,  11.  Cic.  Rep.  i.  9.  Otiosiorem  ope 
ra  quam  animo.  Liv.  xxii.  22.  Ut  opera  quoque  im- 
pensa  consilium  adjuvem  meum.  And  Liv.  v.  4.  La 
bor  voluptasque  dissimillima  natura,  societate  quadam 
naturali  inter  se  sunt  conjuncta  :  comp.  with  Cic.  Mur. 
35.  Plin.  Ep.  ix.  10.  Senec.  Tranq.  2.  2.  I  d  u  s  t  r  i  a, 
g  n  a  v  i  t  a  s,  and  s  e  d  u  1  i  t  a  s,  denote  activity  as  an 
habitual  quality,  in  opp.  to  the  love  of  idleness  ;  i  n- 
d  u  s  t  r  i  a,  of  an  elevated  sort,  the  impulse  to  activity 


154  OPERJS ORBIS. 

that  animates  the  hero  or  the  statesman,  in  opp.  to  ig* 
navia,  gnavitas  (yevvaioriis)  of  a  useful  sort,  the  dili 
gence  of  ordinary  men,  and  of  the  industrious  citizen ; 
s  e  d  u  1  i  t  a  s  (sine  dolore)  an  activity  that  shows  itself 
in  small  matters,  often  even  of  a  comic  sort,  the  inde 
fatigable  bustling  of  the  busy  housewife,  of  the  good- 
natured  nurse,  of  any  one  who  pays  officious  court  to 
another.  Colum.  xii.  prsef.  8.  Ut  cum  forensibus  nego- 
tiis  matronalis  sedulitas  industries  rationem  parem  face- 
ret.  3.  Assiduitas  and  d  i  1  i  g  e  n  t  i  a  denote  in 
dustry  ;  assiduitas  (from  sedere)  like  avve^eia, 
more  in  an  extensive  sense  with  continued  and  uninter 
rupted  efforts  ;  d  i  1  i  g  e  n  t  i  a,  (aXeyew)  more  in  an  in 
tensive  sense,  with  careful  and  close  application,  in  or 
der  to  attain  the  end  of  one's  industry.  4.  S  t  u  d  i  u  m 
denotes  inclination  and  love  towards  the  object  of  one's 
industry,  and  an  inward  impulse,  (i.  111.) 

OPEK/E,  see  Mercenarii.         OPES,  see  Divitice. 

OPIFEX,  see  Faber.  OPIMUS,  see  Pinguis. 

OPINARI,  see  Censere.  OPINIO,  see  Sententia. 

OPITULARI,  see  Anxilium.      OPORTET,  see  Necesse  est. 

OPPERIRI,  see  Manere.          OPPETERE,  see  Mors. 

OPPORTUNITAS,S.  Occasio.     OPPRIMERE,  s.  Vincere. 

OPPROBRIUM,  s.  Ignominia.  OPTARE,  see  Velle. 

OPTIMATES,  see  Primores.     OPULENTIA,  see  Divitice. 

OPUS  EST,  see  Necesse  est.     OPUS,  see  Agere. 

ORA,  see  Mar  go  and  llipa.   OR  ARE,  see  Rogare. 

ORATIO,  see  Sermo. 

ORBIS  ;  CIRCULUS  ;  GYRUS.  0  r  b  i  s  (from  pai(Bb<i) 
denotes  a  circular  motion,  and  the  periphery  described 
by  it ;  whereas  c  i  r  c  u  1  u  s  denotes  a  circular  level ; 
lastly,  g  y  r  u  s  (from  7^/30?)  a  curved,  arid  especially  a 
serpentine  line.  The  phrase  in  orbem  consistere  could 
not  be  changed  into  in  circulum,  and  a  limited  social 
circle,  circulus,  could  not  be  expressed  by  orbis.  Tac. 
G.  6.  Equi  nee  variare  gyros  nostrum  in  modum  docen- 
tur  ;  in  rectum  aut  uno  flexu  dextros  agunt,  ita  conjuncto 
orbe  ut  nemo  posterior  sit.  (v.  182.) 


ORDTRI  -  PJENE.  155 

ORDIRI,  see  Incipere.  ORDO,  see  Series. 

ORE^E,  see  Frenum.  ORNARE,  see  Comere. 

ORNATUS,  see  Prasditus.      Os,  see  Fades. 

OSCULUM  ;  SUAVIUM  ;  BASIUM.  Osculum  is  a 
friendly  ;  s  u  a  v  i  u  m,  a  tender  ;  b  a  s  i  u  m,  an  ardent 
kiss.  (vi.  251.) 

OSTENDERE  ;     MONSTRARE  ;    DECLARARE.       0  S  t  e  n- 

d  e  r  e  means  to  show,  as  far  as  one  makes  something 
observable,  lets  it  be  seen,  and  does  not  keep  it  secret, 
like  (ffivcu,  epfyaviaai  ;  monstrare  (intensive  from 
pav^dveiv)  means  to  show,  as  far  as  one  imparts  infor 
mation  thereby  ;  lastly,  declarare,  to  make  evident, 
as  far  as  one  makes  a  thing  clear,  and  dispels  doubt,  like 


OSTENTA,  see  Auguria.     OSTENTATIO,  see  Jactatio. 

OSTIUM  ;  JANUA  ;  FORES  ;  VALV^E.  0  s  t  i  u  m  and 
j  a  n  u  a  denote  the  door,  as  the  opening  through  which 
one  goes  in  and  out  ;  o  s  t  i  u  m,  as  the  most  general  ex 
pression  for  any  door,  like  ^vpa  ;  j  a  n  u  a,  as  a  partic 
ular  expression  only  for  a  house-door  ;  whereas  fores 
and  v  a  1  v  ae  denote  the  leaves  of  a  door,  which  serve 
to  close  the  opening  ;  f  o  r  e  s,  of  ordinary  doors,  like 
^vpiSes  ;  v  a  1  v  se,  of  stately  buildings  and  temples,  as 
double  or  folding  doors.  Tac.  Ann.  xiv.  8.  Anicetus 
refmcta.  janua  obvios  servorum  adripit,  donee  ad  fores 
cubiculi  veniret.  (v.  214.) 

OTIARI,  see  Vacare. 

OTIUM  ;  PAX  ;  CONCORDIA.  0  t  i  u  m  (aimo?,  av- 
ro)9,)  denotes  quiet  times  in  general,  as  a  species  of  pax 
(7n)fo<t),  with  reference  to  foreign  relations  ;  c  o  n  c  o  r- 
d  i  a,  with  reference  to  internal  relations,  (v.  246,) 


P. 

PJEDOR,  see  Lutum. 

P.ENE  :  PROPE  ;  FERE  ;  FERME.  P  ae  n  e  and  p  r  o  p  e 
serve  to  soften  an  expression  that  is  much  too  strong, 


156  P^ESTUS PARILIS. 

and  as  a  salvo  to  an  hyperbole ;  p  se  n  e,  in  opp.  tc 
plane,  is  translated  '  almost ;  '  p  r  o  p  e,  '  nearly  ; ' 
whereas  f  e  r  e  and  f  e  r  m  e  serve  only  as  a  salvo  to  the 
accuracy  of  an  expression,  like  '  about.' 

PJESTUS,  see  Strabo.  PALAM,  see  Aperire. 

PALARI,  see  Errare.  PALPAEI,  see  Mulcere. 

PALUS,  see  Lacuna.  PALUS,  see  Stipes. 

PANDUS,  see  Curvus.  PAR,  see  JEqnm. 

PARATUS,  see  Instructus.      PARERE,  see  Creare. 

PARERE  ;  OBEDIRE  ;  DICTO  AUDIENTEM  ESSE  ;  OB- 
SEQUI  ;  OBSECUNDARE  ;  MORIGERARI  ;  OBTEMPERARE. 

Par  ere,  obedire  and  dicto  audientem 
e  s  s  e,  denote  obedience  as  an  obligation,  and  a  state  of 
duty  and  subjection  ;  p  a  r  e  r  e,  in  a  lower  relation,  as 
that  of  a  servant  to  his  master,  a  subject  to  his  sover 
eign,  in  opp.  to  imperare,  Cic.  Fam.  ix.  25  ;  obedire, 
o  b  oe  d  i  r  e,  in  a  freer  relation,  as  that  of  an  inferior  to 
his  superior,  of  a  citizen  to  the  law  and  magistrate ; 
dicto  audientem  ess  e,  in  a  relation  of  the  great 
est  subordination,  as  that  of  a  soldier  to  his  general, 
as  to  obey  orders  ;  whereas  obsequi,  obsecun- 
dare,  obtemperare,  and  morigerari,  as  an 
act  of  free  will.  The  obsequens  and  obsecundans  obey 
from  love  and  complaisance,  showing  their  readiness  to 
obey  ;  the  morigcrans  and  obtemperans,  from  persuasion, 
esteem,  or  fear,  evincing  their  conformity  to  another's 
will.  Hirt.  B.  Afr.  51.  Jubae  barbaro  potius  obedien- 
tem  fuisse  quam  nuntio  Scipionis  obtetnperasse.  Cic. 
Caac.  18.  Man.  16.  Tac.  H.  ii.  14.  Parata  non  arma 
modo  sed  obsequium  et  parendi  amor  ;  that  is,  readiness 
to  obey,  from  respect  and  love  to  the  general,  and  from 
taking  a  pleasure  in  obedience,  from  a  feeling  that  with 
out  order  and  subordination  their  cause  could  not  be 
upheld.  Cic.  Orat.  71.  Dum  tibi  roganti  voluerim  ob 
sequi  ;  comp.  with  Fam.  ix.  25.  Obtemperare  cugito 
praeceptis  tuis.  (v.  271.) 

PARIES,  PARIETIN^E,  see  Murm. 

PARILIS,  see  JEquus. 


PARMA PARVUS.  157 

PARMA,  see  Scutum. 

PARS  ;  PORTIO.  Pars  (from  Trelpce))  denotes  a  part, 
with  reference  to  a  whole  ;  whereas  portio,  a  part  or 
share  with  reference  to  a  possessor.  Plin.  H.  N.  xi.  15. 
.ZEstiva  mellatione  decimam  partem  apibus  relinqui  pla 
cet,  si  plense  fuerint  alvi;  si  minus,  pro  rata  portione. 
(iv.  148.) 

PARTES  ;  FACTIO.  P  a  r  t  e  s  denote  the  party,  which 
is  formed  of  itself  by  difference  of  principles  and  inter 
ests  ;  whereas  f  a  c  t  i  o  (from  cr^/coco)  the  clique  of 
partisans,  formed  by  narrow  differences  of  the  members 
of  a  party  with  each  other,  and  who  act  together  with  a 
blind  party-spirit,  in  order  necessarily  and  by  force  to 
give  the  upper  hand  to  their  own  cause.  Sail.  Jug.  31. 
Inter  bonos  amicitia,  inter  m&losfactio  est. 

PARTICEPS,  see  Socius. 

PARTICIPARE,  see  Impertire. 

PARTIRI,  see  Dividere. 

PARUMPER  ;  PAULISPER.  Parumper  means  in  a 
short  time  ;  p  a  u  1  i  s  p  e  r,  during  a  short  time.  Hence 
acts  of  the  mind  are  particularly  in  construction  with 
parumper;  acts  of  the  body,  with  paulisper ;  for  with 
the  former  is  necessarily  connected  the  glance  at  the  fu 
ture,  which  lies  in  parumper;  in  paulisper,  duration  of 
time  only  is  considered  ;  for  example,  we  use  the  ex 
pression  paulisper  morari,  but  parumper  dubitare.  (i. 
145.) 

PARVUS  ;  MINUTUS  ;  EXIGUUS  ;  PUSILLUS.  Par 
v  u  s  and  m  i  n  u  t  u  s  denote  littleness,  quite  indifferently, 
and  in  a  purely  mathematical  sense,  without  any  acces 
sory  notion  ;  p  a  r  v  u  s  (TraOpo?)  a  natural  and  intrinsic 
littleness,  in  opp.  to  maynus,  like  fufcpos  ;  m  i  n  u  t  u  s 
(fMvi&a))  an  artificial  and  fabricated  littleness  ;  whereas 
e  x  i  g  u  u  s  and  p  u  s  i  1 1  u  s  with  a  contemptuous  acces 
sory  notion  ;  e  x  i  g  u  u  s  from  (egere)  in  a  pitiable 
sense,  as  paltry  and  insignificant,  in  opp.  to  ampins. 
Plane,  ap.  Cic.  Farn.  x.  24  ;  or  in  opp.  to  grandis, 
Quintil.  xi.  3,  15  ;  but  p  u  s  i  1 1  u  s  (-v/aAo?  ?)  in  a  ludi- 
N 


158  PASCERE PATJPERTAS. 

crous  sei)3e,  as  petty,  nearly  in  opp.  to  ing-ens,  like 
rur^o?.  (v.  28.) 

PASCERE,  see  Alimenta. 

PASSI  ;  PROLIXI  ;  SPARSI.  P  a  s  s  i  c  a  p  i  1 1  i  de 
notes  loose  hair,  in  opp.  to  cohibiti  nodo ;  whereas  pro- 
1  i  x  i  c  a  p  i  1 1  i  denotes  hair  suffered  to  hang  down,  in 
opp.  to religati  in  verticem ;  lastly,  sparsi  capilli 
denotes  dishevelled  hair,  in  opp.  to  pexi.  (vi.  258.) 

PASSUS,  see  Gradus. 

PATEFACERE,  see  Aperire. 

PATERNUS  ;  PATRIUS.  Paternus  denotes,  like 
Trarpwo?,  what  belongs  to  a  father,  and  is  derived  from 
him,  like  paternal ;  whereas  p  a  t  r  i  u  s,  what  belongs  to 
and  is  derived  from  one's  ancestors  or  native  country, 
like  Trarpto?. 

PAULATIM  ;  SENSIM  ;  GRADATIM  ;  PEDETENTIM. 
P  a  u  1  a  t  i  m  and  s  e  n  s  i  m  represent  gradual  motion 
under  the  image  of  an  imperceptible  progress ;  p  a  u- 
1  a  t  i  m,  by  little  and  little,  in  opp.  to  seme  I,  at  once, 
Sen.  Q.  N.  ii.  8.  Coel.  Aurel.  Acut.  ii.  37  ;  s  e  n  s  i  m, 
(az/ecr/yLto)?)  imperceptibly  in  opp.  to  repente ;  Cic.  Off. 
i.  83.  Suet.  Tib.  11  ;  —  whereas  g  r  a  d  a  t  i  m  and 
pedetentim,  under  the  image  of  a  self-conscious  pro 
gress  ;  g  r  a  d  a  t  i  m,  step  by  step,  like  fid&qv,  in  opp. 
to  cursim,  saltuatim,  etc.  ;  whereas  pedetentim 
denotes  at  a  foot's  pace,  in  opp.  to  curru,  equo,  volatu, 
velis.  (iii.  97.) 

PAULISPER,  see  Parumper. 

PAUPERTAS  ;  INOPIA  ;  EGESTAS  ;  MENDICITAS.  P  a  u- 
p  e  r  t  a  s  (redupl.  of  parum)  denotes  poverty  only  as 
narrowness  of  means,  in  consequence  of  which  one  must 
economize,  in  opp.  to  dives,  Cic.  Parad.  6.  Quintil.  v. 
10,  26,  like  vrevla  ;  whereas  i  n  o  p  i  a  and  e  g  e  s  t  a  s 
denote  galling  poverty,  in  consequence  of  which  one  suf 
fers  want,  and  has  recourse  to  shifts  ;  i  n  o  p  i  a,  like 
faropia,  objectively,  as  utterly  without  means,  so  that 
one  cannot  help  one's  self,  in  opp.  to  copia  or  opulen- 
tia;  Cic.  Parad.  6.  Sen.  Vit.  B.  15.  Tac.  Hist.  iii.  6  ; 


PAVIRE PECUS.  159 

e  g  e  s  t  a  s,  like  eVSeta,  subjectively,  as  penury,  when  a 
man  feels  want,  in  opp.  to  abundantia ;  lastly,  m  e  n  d  i- 
c  i  t  a  s  (from  ^taS/few/,)  as  absolute  poverty,  in  conse 
quence  of  which  one  must  beg,  like  Trr&r^e/a.  The  pau 
per  possesses  little  enough ;  the  inops  and  egenus,  too 
little  ;  the  mendicus,  nothing  at  all.  In  the  kingdom 
of  Plutus,  according  to  the  order  of  rank,  the  pauperes 
would  occupy  the  middle  station,  who  must  live  the  life 
of  citizens,  and  economize  ;  the  inopes  and  eg-eni,  if 
not  in  a  state  of  overwhelming  necessity,  would  occupy 
the  station  of  the  poor,  who  live  from  hand  to  mouth, 
and  must  occasionally  starve ;  the  mendici,  the  station 
of  the  beggars,  who,  without  property  of  any  sort,  or 
the  means  of  earning  it,  live  on  alms.  Cic.  Parad.  6. 
Istam  paupertatem  vel  potius  egestatem  et  mendicita- 
tem  tuam  nuriquam  obscure  tulisti.  Sen.  Ep.  17.  50. 
Ovid,  Rem.  748.  Suet.  Gr.  11.  Vixit  in  summajoaM- 
perie,  et  psene  inopia.  Plin.  Ep.  iv.  18.  Inopia  vel 
potius,  ut  Lucretius  ait,  egestas  patrii  sermonis.  Cic. 
Inv.  i.  47.  Propter  inopiam  in  eg  estate  esse.  (iii. 

mo 

PAVIRE,  see  Verberare.       PAX,  see  Otium. 

PECCATUM,  see  Delictum.    PECUL^RI,  see  Vastare. 

PECULIARIS,  see  Privus. 

PECUNIA  ;  .  NUMMUS  ;  MONETA.  P  e  c  u  n  i  a  (from 
Traxyvo))  is  money,  as  a  collective  expression  ;  n  u  m- 
m  u  s  (yofufjios)  a  piece  of  money,  in  reference  to  its  , 

value  and  currency  ;  m  o  n  e  t  a,  a  coin  in  reference  to    ^    f| 
its  coinage  and  appearance,  (vi.  240.)  ^  £    ^ 

PECUS  ;   JUMENTUM  ;   ARMENTUM  ;    GREX.     1.  P  e-   J  ^"3 
cjuj^j^ecjH^i  s,  is  the  most  general   expression  for  ^    jj 
domestic~Feasfs ;  j  u  m  e  n  t  a  and  a  r  m  e  n  t  a  denote  the  lar 
ger  sort,  bullocks,  asses,  horses  ;   p,ejruj3,  pecudis^     > 
(from  the  Goth,  faihu)  the  smaller  sortT^wme,  goa£s~,  and 
especially  sheep.    2.  Jumenta  denotes  beasts  used  in 
drawing  carriages,  bullocks,  asses,  horses  ;   a  r  m  e  n  t  a 
(apo^ara)  beasts  used  in  ploughing,  oxen  and  horses, 
with   the  exclusion  of  cows,  pack-asses,   riding-horses, 


160  PECUS PERDERE. 

etc.,  which  are  neither  fit  for  drawing  carriages,  nor  for 
the  plough.  3.  As  a  singular  and  collective  noun,  a  r- 
m  e  n  t  u  m  denotes  a  herd  or  drove  of  the  larger  cat 
tle,  like  aye\r} ;  g  r  e  x  (from  dyelpco)  a  herd  or  flock  of 
the  smaller  animals,  like  TTOL/JLVTJ,  TTWV.  Plin.  Ep.  ii.  16. 
Multi  greges  ovium,  multa  ibi  equorum  boumque  armenta 
(iv.  298.) 

PECUS,  see  Animal.        PEDETENTIM,  see  Paulatim. 

PEDICA,  see  Vincala.      PEJERARE,  see  Perlucidus. 

PEJOR,  see  Deterior.       PELAGUS,  see  Mare. 

PELLEGERE,  PELLICERE,  see  Perlucidus. 

PELLEX  ;  CONCUBINA  ;  MERETRIX  ;  SCORTUM.  1. 
P  e  1 1  e  x  and  the  foreign  word  p  a  1 1  a  c  a  (TraXXa/c/J, 
Trapa\€ye(T^ai^  mean  the  bed-fellow  of  a  married 
man  with  reference  to  his  wife,  and  in  opp.  to  her,  as 
her  rival ;  whereas  concubina  means  any  bed-fel 
low,  without  further  limitation  than  that  she  does  not 
live  in  a  state  of  lawful  wedlock.  Suet.  Caes.  49.  Pel- 
licem  reginse  Dolabella  Csesarern  dixit :  comp.  with  Ner. 
44.  Concubinas,  quas  secum  educeret.  2.  P  e  1 1  e  x 
and  concubina  are  bound  to  one  man  ;  meretrix, 
scortum,  lupa,  prostibulum,  are  common  pros 
titutes.  3.  The  meretrices  and  scorta  are  not 
so  low  as  lup&,  prostibula.  They  exercise  some  choice 
and  selection,  and  support  themselves  by  the  work  of 
their  own  hands,  from  which  meretrices  derive  their 
name  (from  mereri)  ;  meretrices  are  considered 
with  ref.  to  the  class  they  belong  to ;  scorta  (/copy, 
icopacnov),  with  ref.  to  their  moral  character,  as  entic 
ing  men  to  sin,  like  eralpai,  filles  de  joie.  The  m  e  r 
e  t  r  i  c  e  s  are"  common  ;  the  scorta,  lascivious  and 
iissolute.  (v.  241.) 

PELLIS,  see  Tergus.         PELLUCIDUS,  see  Perlucidus. 

PENDERE,  see  ffcerere.    PENITUS,  see  Plane. 

PENNA,  se.e  Ala.  PENUS,  see  Alimenta. 

PERCONTARI,  s.Rogare.  PERCUSSOR,  see  Homicida. 

PERCUTERE,  see  Interficere. 

PERDERE  ;  PESSUNDARE  ;  PERVERTERE  ;   EVERTERE. 


PERDERE PERFUGA.  161 

P  e  r  d  e  r  e  and  pessundare  denote  complete  de 
struction  ;  p  e  r  d  e  r  e,  by  breaking  to  pieces,  or  by  any 
other  mode  of  destroying ;  pessundare  (jreljbv 
^elvai)  by  sinking,  or  any  other  mode  of  getting  rid  of ; 
whereas  evertere,  pervertere,  and  s  u  b  v  e  r- 
t  e  r  e  merely  denote  throwing  down  ;  evertere,  by 
digging  up  and  tearing  up  what  is  fastened  in  the 
ground,  in  opp.  ivfundare,  Plin.  Pan.  34.  Cic.  Acad. 
iv.  10.  Fin.  ii.  25.  Verr.  iii.  18.  Pis.  35 ;  p  e  r  v  e  r- 
t  e  r  e,  by  pushing  down  what  stands  fast ;  s  u  b  v  e  r- 
t  e  r  e,  by  secretly  digging  under,  and  withdrawing  the 
basis.  Cic.  Pis.  24.  Provincia  tibi  ista  manupretium 
fuerit  non  ever  see  per  te  sed  perditce  civitatis.  Ad.  Att. 
v.  16. 

PERDERE,  see  Amittere.    PEREGRINARI,  s.  ProficiscL 

PEREGRINUS,  s.  Externm,  PEREMTOR,  see  Jfomicida. 

PERFERRE,  see  Ferre.        PERFICERE,  see  Finire. 

PERFIDIOSUS,  PERFIDUS,  see  Fidus. 

PERFUGA  ;  TRANSFUGA  ;  PROFUGUS  ;  FUGITIVUS  ; 
EXTORRIS  ;  EXUL  ;  PERFUGIUM  ;  SUFFUGIUM  ;  REFU- 
GIUM.  1.  Perfuga  and  trans  fuga  denote  the 
deserter  who  flees  from  one  party  to  another,  like  av- 
ro/xoXo?  ;  but  the  p  e  r  f  u  g  a  goes  over  as  a  delinquent, 
who  betrays  his  party  ;  the  t  r  a  n  s  f  u  g  a,  as  a  waverer, 
who  changes  and  forsakes  his  party  ;  whereas  p  r  o  f  u- 
g  u  s  and  f  u  g  i  t  i  v  u  s  denote  the  fugitive,  who  forsakes 
his  abode,  but  profugus  is  the  unfortunate  man,  who 
is  obliged  to  forsake  his  home,  and,  like  a  banished  man, 
wanders  in  the  wide  world,  like  <^7/ya<?;  fugitivus,  the 
guilty  person,  who  flees  from  his  duty,  his  post,  his  prison, 
his  master,  like  BpairerT]^.  The  p  e  r  f  u  g  a  and  t  r  a  ri  s- 
fuga  are  generally  thought  of  as  soldiers;  the  profugus, 
as  a  citizen  ;  the  f  u  g  i  t  i  vu  s,  as  a  slave.  Liv.  xxx.  43. 
De  perfagis  gravius  quam  de  fugitivis  consultum.  2. 
P  e  r  f  u  g  i  u  m  is  an  open  secure  place  of  shelter  in  se 
rious  dangers  ;  suffugium,  if  not  a  secret,  is  at 
least  an  occasional  and  temporary  place  of  shelter  from 
inconveniences  ;  r  e  f  u  g  i  u  in  is  a  p^ace  of  shelter  pre- 
N*  11 


1 62  PERICLITARI PERPERAM. 

pared,  or  at  least  thought  of  beforehand  in  case  of  a 
retreat.  8.  Profugus  denotes  a  merely  physical 
state,  something  like  fugitive;  e  x  t  o  r  r  i  s,  a  political 
state,  like  homeless,  or  without  a  country  ;  e  x  u  1,  a  ju 
ridical  state,  like  banished.  The  extorris  suffers  a  mis 
fortune,  as  not  being  able  to  remain  in  his  native  land  ; 
the  exul,  a  punishment,  as  not  being  allowed.  Appul, 
Met.  v.  p.  101.  -Extorres  et  .  . .  velut  cxulantes.  (iv. 
239.) 

PERICLITARI,  PEBICULUM,  see  Tentare. 

PEIUMERE,  see  Inter jicere.          PERIRE,  see  Mors. 

PERLUCIDUS  ;  PELLUCIDUS  ;  PERLEGERE  ;  PELLE- 
GERE  ;  PERLICERE  ;  PELLICERE  ;  PERJURARE  ;  PEJE- 
RARE.  1.  Perlucidus  means  very  bright,  whereas 
p  e  1 1  u  c  i  d  u  s,  transparent.  Cic.  Civ.  i.  57.  2. 
Perlegere  means  to  read  through,  that  is,  from  be 
ginning  to  end  ;  whereas  p  e  1 1  e  g  e  r  e,  to  read  over, 
that  is,  not  to  leave  unread.  Plaut.  Pseud,  i.  1.  3. 
Perlicere  means  completely  to  inveigle,  Liv.  iv.  15. 
Tac.  Ann.  xiii.  48  ;  whereas  pellicere,  to  lead 
astray.  4.  Perjurare  means  to  swear  faslely ; 
pejerare,  to  violate  an  oath.  (ii.  82.) 

PERMITTERE,  see  Concedere  and  Fidere. 

PERNEGARE,  see  Negare. 

PERNICIES,  see  Lu.es.  PERNIX,  see  Oitus. 

PERPERAM  ;  FALSO  ;  FALSE  ;  FALLACITER.  1.  P  e  r- 
p  e  r  a  m  (redupl.  of  Trapa)  denotes  that  which  is  not 
true,  objectively,  with  reference  to  the  object,  as  incor 
rect ;  whereas  f  also,  subjectively,  in  reference  to  the 
person,  as  mistaken.  2.  F  a  1  s  o  a  g  e  r  e  has  its  foun 
dation  in  error  and  self-deceit ;  whereas  false  and 
fallaciter  happens  against  better  knowledge  and 
conscience ;  false,  through  fear  and  weakness  of  char 
acter  ;  fallaciter,  like  deceitfully,  with  the  wicked 
intention  of  deceiving  and  betraying.  Comp.  Tac.  Ann. 
i.  1.  Tiberii  res  .  .  .  ob  metum  false  composite  sunt, 
according  to  Wolf's  reading ;  comp.  with  Germ.  36. 
fjiter  impotentes  et  validos  falso  quiescas.  3.  The  ad- 


PERPETI PERVICACIA.  163 

joctive  falsus  combines  the  notions  of  falso  and  of 
the  participle  falsus,  and  is  distinguished  only  fromfal- 
lax.  Cic.  Phil.  xii.  2.  Spes  falsa  etfallax.  Tac.  Ann. 
xvi.  33.  Specie  bonarum  falsos  et  amicitise  fallaces.  (i. 
66.) 

PERPETI,  see  Ferre.      PERPETUUS,  see  Continum. 

PERQUAM  ;  VALDE  ;  ADMODUM  ;  MAGNOPERE.  P  e  r- 
quam  means,  in  an  extraordinary  degree,  with  an  in 
dication  of  astonishment  on  the  part  of  the  speaker ; 
whereas  v  a  1  d  e,  very,  a  d  m  o  d  u  m,  tolerably,  and 
m  u  1 1  u  m,  are  a  simple  and  quiet  enhancing  of  the  at 
tributive,  or  of  the  verb ;  magnopere,  only  of  the 
verb.  (v.  262.) 

PERSEVERANTIA,  see  Pervicacia. 

PERSONA,  see  Larva.  .  ^ 

PERTINACIA,  see  Pervicacia. 

PERVERTERE,  see  Vertere  and  Perdere. 

PERVICACIA  ;  PERSEVERANTIA  ;  PERTINACIA  ;  CON- 
TUMACIA  ;  DESTINATIO  ;  OBSTINATIO.  1.  P  e  r  v  i  c  a- 
c  i  a  and  perseverantia  denote  adherence  to  what 
is  once  resolved  upon  as  a  virtue ;  pervicacia 
(from  vincere  ?  vigere  ?)  has  its  foundation  in  natural 
energy  of  disposition;  perseverantia,  in  earnestness 
of  character,  formed  by  cultivation  ;  whereas  p  e  r  t  i- 
n  a  c  i  a  and  contumacia  as  a  fault ;  p  e  r  t  i  n  a- 
c  i  a  has  its  foundation  in  a  stiff-necked  adherence  to 
what  is  once  resolved  upon,  like  obstinacy  and  stub 
bornness,  in  opp.  to  condescension ;  contumacia 
(from  temere,  contemnere)  in  a  haughty  maintenance  of 
one's  free-will,  even  against  proper  and  legitimate  su 
periority,  i  like  insolence  and  refractoriness,  in  opp.  to 
complaisance,  obsequium.  Tac.  Ann.  iv.  20.  Hist.  iv. 
74.  Accius  apud  Non.  Tu  pertinacem  esse,  Antiloche, 
hanc  praedicas,  ego  pervicaciam  esse  aio  et  a  me  uti 
volo,  etc.  Cic.  inv.  ii.  54.  Unicuique  virtuti  finitimum 
vitium  reperietur,  ut  pertinacia,  quae  finitima  perscver- 

i  [But,  adhibere  liberam  contumacia  m.  Cic.  Tus.  1,  29.] 


1  64  PESSULUS PETERE. 

antice  est :  comp.  with  Balb.  27.  Marc.  10.  2.  P  e  r- 
vicacia,  etc.  denote  persisting  in  a  resolution  once 
made  ;  destinatio  and  obstinatio  are  more 
immediately  connected  with  the  making  of  the  resolu 
tion  ;  destinatio,  the  making  of  an  unalterable  res 
olution,  decidedness  ;  obstinatio,  adhering  to  it  in 
spite  of  insurmountable  obstacles  and  reasonable  remon 
strances,  obstinacy,  (iv.  176.) 

PESSULUS,  see  8era.       PESSUMDARE,  see  Perdere. 

PESTILLNTIA,  PESTIS,  see  Lues. 

PETERE  ;  ROGARE  ;  POSTULARE  ;  EXIGERE  ;  POSCERE  ; 
FLAGITARE.  1.  P  e  t  e  r  e  and  r  o  g  a  r  e  are  the  most 
general  expressions  for  asking  any  thing,  whether  as  a 
request  or  as  a  demand,  and  stand  therefore  in  the  mid 
dle  between  p  o  s  c  e  r  e  and  o  r  a  r  e,  yet  somewhat 
nearer  to  a  request ;  p  e  t  e  r  e  (from  Tro^etz/)  gener 
ally  refers  to  the  object  which  is  wished  for ;  whereas 
r  o  g  a  r  e  to  the  person  who  is  applied  to  ;  hence  we 
say,  petere  aliquid  ab  aliquo,  but  rogare  aliqucm  aliquid. 
Cic.  Verr.  *  *  Iste  petit  a  rege,  et  cum  pluribus  verbis 
rogat,  uti  ad  se  mittat.  Plane.  10,  25.  Phil.  ii.  30. 
Fam.  ix.  8.  and  ii.  6.  Ne  id  quod  petal,  exigere  magis 
quam  rot/are  videatur.  Pseudoquintil.  Decl.  286. 
Curt.  iv.  1,  8.  2.  P  o  s  t  u  1  a  r  e  and  exigere  de 
note  simply  a  demand,  without  any  enhancing  acces 
sory  notion,  as  a  quiet  utterance  of  the  will ;  p  o  s  t  u- 
1  a  r  e  (diminutive  of  770^09)  more  as  a  wish  and  will ; 
exigere,  more  as  a  just  claim ;  whereas  p  o  s  c  e  r  e 
and  fl  a  g  i  t  a  r  e,  as  an  energetic  demand  ;  p  o  s  c  e  r'e 
(from  TTO^O?)  with  decision,  with  a  feeling  of  right  or 
power;  fl  a  g  i  t  a  r  e,  with  importunity,  in  consequence 
of  a  passionate  and  impatient  eagerness.  Tac.  Hist.  ii. 
89.  Othone  per  literas  flagitante  ut  maturarent,  mili- 
tibus  ut  imperator  pugnse  &dessetposcentibvs  ;  plerique 
copias  trans  Padum  agentes  acciri  postulabant.  Cic. 
Verr.  iii.  34.  Inc\p\\intpostulare)poscere,-m\na.ri.  Plane. 
19.  Poscere  atque  etizmjlag-itare  crimen.  Legg.  i.  5.  Pos 
tulate  a  te  jamdiu  veljlagitatur  ipotms  historia.  (v.  230.) 


PETRA PLANC^E.  165 

PETRA,  see  Saxum. 

PETULANS  ;  PROCAX  ;  PROTERVUS  ;  LASCIVUS.  Th« 
p  e  t  u  1  a  n  s  (crTraraXwz/)  sins  against  modestia  through 
wantonness,  raillery,  and  needless  attack  ;  the  p  r  o  c  a  x, 
through  importunity  and  boisterous  forwardness ;  the 
protervus  (from  proterere  ?  or  rapd^ai,  ?)  from 
impetuosity  and  haughty  recklessness  ;  the  1  a  s  c  i  v  u  s, 
through  unrestrined  frolicksomeness  and  inclination  for 
play.  Hence  peutlantia  has  its  foundation  in  aver 
sion  to  rest  and  quietness,  or  in  the  love  of  mischief; 
procacitas,  in  assurance  or  complete  impudence  ; 
protervitas,  in  a  feeling  of  strength,  or  in  inso 
lence  ;  1  a  s  c  i  v  i  a,  in  high  spirits,  or  the  want  of  se 
riousness,  (iii.  40.) 

PIETAS,  see  Dili g ere. 

PIGET  ;  TJEDET  ;  PGENITET.  P  i  g  e  t  (from  Tra^tV) 
means,  what  one  can  neither  do  nor  suffer,  in  general 
terms  ;  t  se  d  e  t  (from  tardus  ?)  what  one  can  no  lon 
ger  do  or  suffer ;  p  ce  n  i  t  e  t,  what  one  would  fain  never 
have  done  or  suffered,  (vi.  269.) 

PIGRITIA,  see  Ignavia.          PILUM,  see  Missile. 

PILUS,  see  Crinis. 

PINGUIS  ;  OPIMUS  ;  OBESUS  ;  CORPULENTUS.  1. 
P  i  n  g  u  i  s  (TTO/^W,  nravyyl)  denotes  fat,  indifferently,  or, 
on  its  dark  side,  as  that  component  part  of  the  body  that 
is  most  without  sensation  and  strength  ;  thence,  figura 
tively,  sluggish  :  whereas  o  p  i  m  u  s  (from  7rt//.eX?79)  on 
its  bright  side,  as  a  sign  of  plenty  and  good  living ; 
thence,  figuratively,  opulent.  2.  0  b  e  s  u  s  denotes 
fatness,  on  its  dark  side,  with  reference  to  the  unwield- 
iness  connected  with  it,  in  opp.  to  gracilis,  Gels.  i.  3.  ii. 
1.  Suet.  Dom.  18;  whereas  co  r  p  u  1  e  n  t  u  s,  on  its 
bright  side,  with  reference  to  the  portliness  connected 
with  it.  (v.  222.) 

PINNA,  see  Ala.  PIRATA,  see  Prceda. 

PLACIDUS,  see  Mitis. 

PLAGA,  see  Locus,  Rete,  and  Vulnus. 

PLANCJE,  see  Axis. 


166  PLANE POCULUM. 

PLANE  ;  OMNINO  ;  PRORSUS  ;  PENITUS  ;  UTIQUB. 
Plane  means  completely,  in  opp.  to  pcene,  Cic.  Brut. 
97,  38  ;  or  vix9  Att.  xi.  9  ;  o  m  n  i  n  o,  altogether  and 
generally,  in  opp.  to  partly,  in  some  instances,  with 
some  exceptions  ;  in  opp.  also  to  magna  ex  parte,  Cic. 
Tusc.  i.  1.  Fam.  ix.  15,  or  sepamtim,  Plin.  Ep.  viii. 
7,  o\o>9 ;  prorsus,  exactly,  in  opp.  to  in  some  measure, 
or  almost ;  p  e  n  i  t  u  s,  thoroughly,  deeply,  in  opp.  to 
in  a  certain  degree,  or  superficially,  Travrcos  ;  u  t  i  q  u  e 
[related  to  utcunque,  as  quisque  to  quicunque :  opp. 
neutiguam],  at  any  rate,  in  opp.  to  at  all  events,  or  per 
haps  OTrwcrBiJTTOTe.  (v.  260.) 

PLANUS,  see  ^Equus. 

PLERIQUE  ;  PLURIMI.  P  1  e  r  i  q  u  e  means  a  great 
many,  in  an  absolute  sense  ;  p  1  u  r  i  m  i,  most,  in  a  su 
perlative  sense.  Tac.  Ann.  xiii.  27.  Plurimis  equitum, 
plerisque  senatorum  non  aliunde  originem  trahi.  (vi. 
273.) 

PLORARE,  see  Lacrimare.         PLUMA,  see  Ala. 

PLURIMI,  see  Plerique. 

PLUVIA  ;  IMBER  ;  NIMBUS.  P 1  u  v  i  a  (from  7r\ev- 
crai)  denotes  rain  as  a  beneficial  natural  phenome 
non,  which,  as  it  falls  on  the  land,  the  thirsty  ground 
absorbs,  like  uero?  ;  i  m  b  e  r  and  nimbus  involve  the 
notion  of  an  unfriendly  phenomenon,  which,  falling  in  a 
particular  district,  disperses  the  fine  weather  ;  i  m  b  e  r 
(oyu/3po?,  from  fivpcoy  so  far  as  the  rain  is  attended  by 
cold  and  stormy  weather ;  nimbus  (from  nivere,  vl$a>, 
VITTTCO)  so  far  as  it  is  attended  with  cloudy  weather,  (ii. 
88.) 

POCULUM  ;  CALIX  ;  SCYPHUS  ;  SIMPUVIUM  ;  CYA- 
THUS  ;  CRATER.  1.  P  o  c  u  1  u  m  and  c  a  1  i  x  denote, 
as  old  Latin  words,  any  sort  of  drinking  vessel,  merely 
with  reference  to  its  use  ;  p  o  c  u  1  u  m,  a  usual  cup  for 
meals  ;  c  a  1  i  x,  a  rarer  chalice,  or  goblet,  for  feasts  ; 
whereas  scyphus,  cantharus,  cymbium,  c  u- 
1  i  g  n  a,  are  foreign  words,  of  Greek  origin,  denoting  par 
ticular  sorts  of  cups,  with  reference  to  their  form.  2. 


POEMA PORCA.  1 67 

P  o  c  u  1  u  m,  etc.  all  serve  as  drinking  cups  ;  whereas 
the  old  Roman  word  s  i  m  p  u  v  i  u  m,  and  the  modern 
c  y  a  t  h  u  s,  are  ladles  to  fill  the  pocula  from  the  crater, 
as  with  the  punch-ladle  we  fill  the  punch-glasses  from 
the  punch-bowl,  (v.  318.) 

POEMA,  see  Canere.  PCENA,  see  Vindicta. 

PCENITET,  see  Piget.  POETA,  see  Canere. 

POLLERE,  see  Posse. 

POLLICERI  ;    PROMITTERE  ;    SPONDERE  ;    RECIPERE. 

P  o  1 1  i  c  e  r  i  (from  pro  and  loqui,  \aicelv)  means  to 
promise,  generally  from  a  free  impulse,  and  as  an  act 
of  obliging  courtesy,  like  eTrayyeXXea^ai ;  p  r  o  m  i  t- 
t  e  r  e,  to  promise,  generally,  at  the  request  of  another, 
as  an  act  of  agreement,  and  in  reference  to  the  fulfil 
ment  of  the  promise,  like  vTriaxveicr^cu  ;  spondere 
and  despondere  (//,era  cnrovScov')  to  promise  in  a 
solemn  manner,  as  the  consequence  of  a  stipulation  with 
judicially  binding  strength,  as  to  pledge  one's  self, 
eyyvav ;  r  e  c  i  p  e  r  e,  to  take  upon  one's  self,  and  pass 
one's  word  of  honor,  as  an  act  of  generosity,  inasmuch 
as  one  sets  at  ease  the  mind  of  a  person  in  trouble,  like 
amBe^ecr^cu.  The  pollicens  makes  agreeable  offers, 
the  promittens  opens  secure  prospects ;  the  spovidens 
gives  legal  security  ;  the  recipient  removes  anxiety  from 
another.  Cic.  Att.  xiii.  1.  Quoniam  de  restate  pollice- 
ris  vel  potius  recipis  ;  for  the  pollicens  only  engages 
his  good- will,  the  recipiens  undertakes  to  answer  for  con 
sequences.  Sen.  Ep.  19;  Jam.  non  pramittunt  de  te, 
sed  spondent.  Cic.  Fam.  vii.  5,  Neque  minus  ei  prolixe 
de  tua  voluntate  promisi,  quam  eram  solitus  de  mea 
polliceri;  fyr  with  regard  to  Trebatius,  Cicero  could 
only  express  his  hope,  with  regard  to  himself  he  could 
actually  promise,  (iv.  109.) 

POLLUERE,  s.  Gontaminare.  POMPA,  see  Funus. 

PONDO,  see  Libra.  PONDUS,  see  Moles. 

PONTUS,  see  Mare.  POPINA,  s.  Deversorium, 

POPULARI,  see  Vastare.         POPULUS,  see  G-ens. 

POKCA  ;  SuLCUS  ;  LIRA.    P  o  r  c  a  (from  airapd%ai) 


168  POROUS POTEXTTA. 

is  the  ridge  between  two  furrows,  the  soil  thrown  up ; 
s  u  1  c  u  s  (oX/co?)  the  furrow  itself,  the  trench  made  by 
the  plough  ;  1  i  r  a  (Xe^/H09  ?)  sometimes  one,  sometimes 
the  other,  (vi.  277.) 

POROUS,  see  Sus.  PORTARE,  see  Ferre. 

PORTENTA,  see  Auguria.      PORTIO,  see  Pars 

POSCERE,  see  Petere. 

POSSE  ;  QUIRE  ;  VALERE  ;  POLLERE.  1.  Posse 
and  quire  were  originally  transitive  ;  posse  (from 
TTOTWO?)  denotes  being  able,  as  a  consequence  of  power 
and  strength,  like  Svvacr^ai  ;  quire  (/coet^)  as  the 
consequence  of  complete  qualification,  like  olov  r  elvai. 
Cic.  Tusc.  ii.  27.  Barbari  ferro  decertare  acerrime 
posmnt,  viriliter  gegrotare  non  quetint;  whereas  va 
le  r  e  and  p  o  1 1  e  r  e  are  intransitive.  Hence  we  say, 
possum  or  queo  vmcere,  but  valeo  or  polleo  ad  vincen- 
dum.  2.  V  al  e  r  e  (from  e\eli>)  means  to  possess  the 
right  measure  of  strength,  and  thereby  to  match  another, 
in  opp.  to  insufficient  strength,  like  cr^eveLv ;  whereas 
p  o  1 1  e  r  e  (vroTvAo?)  means  to  have  very  considerable 
strength  and  means,  and  thereby  to  distinguish  one's  self 
from  others,  in  opp.  to  an  ordinary  degree  of  strength, 
like  ia-)(yeiv.  iv.  (160.) 

POSSIDERE,  see  Tenere.          POSTERITAS,  see  Stirps. 

POSTREMUS,  see  Extremm.    POSTULARE,  see  Petere. 

POTARE,  see  Bibere. 

POTKNTIA  ;  POTEXTATUS  ;  POTESTAS  ;  VlS  ;  ROL'UR. 

P  o  t  e  n  t  i  a,  potentatus,  and  p  o  t  e  s  t  a  s  (TTOT 
^to?)  denote  an  exterior  power,  which  acts  by  means  of 
men,  and  upon  men  ;  whereas  v  i  s  and  r  o  b  u  r  denote 
an  interior  power  and  strength,  independent  of  the  co 
operation  and  good- will  of  others.  P  o  t  e  n  t  i  a  denotes 
a  merely  factitious  power,  which  can  be  exerted  at 
will,  like  ^vvafjbi^ ;  potentatus,  the  exterior  rank 
of  the  ruler,  which  is  acknowledged  by  those  who  are 
subject  to  him,  like  ^vvacrreia  ;  p  o  t  e  s  t  a  s,  a  just  and 
lawful  power,  with  which  a  person  is  entrusted,  like 
Tac.  Ann.  xiii.  10.  Nihil  tain  iluxum  est 


POTESTAS PRJEDA.  1 69 

quam  fama  potentice  non  sua  vi  nixse.  V  i  s  (IV)  is  the 
strength  which  shows  itself  in  moving  and  attacking,  as 
an  ability  to  constrain  others,  like  /cpdros ;  r  o  b  u  r 
(from  eppcoo-^taL)  the  strength  which  shows  itself  in  re 
maining  quiet,  as  an  ability  to  resist  attack,  and  remain 
firm,  like  pco/juj.  (v.  83.) 
POTESTAS,  see  Occasio. 

PiLEBERE  ;    EXHIBERE  ;  PR.&STARE  ;   REPRESES'TARE. 

P  r  ae  b  e  r  e  and  ezhibere  denote  a  voluntary  act 
of  the  giver,  by  which  a  want  or  wish  of  the  receiver  is 
satisfied  ;  the  prcebens  (proehibens)  is  considered  in  re 
lation  to  the  receiver,  to  whom  he  gives  up  what  he  him 
self  before  possessed ;  the  exhibens,  in  relation  to  the 
world  at  large,  and  generally  gives  to  him  who  has  the 
best  claim,  what  he  himself  before  possessed ;  whereas 
praestare  and  represent  are  denote  an  invol 
untary  act  of  the  giver,  who  only  fulfils  a  duty,  as  to 
perform  or  discharge  ;  the  prcestans  releases  himself 
from  an  obligation  by  discharging  it,  in  opp.  to  being 
longer  in  a  state  of  liability  ;  the  reprcesentans  fulfils  a 
promise,  in  opp.  to  longer  putting  off.  (iv.  132.) 

PRECEPTOR,  see  Doctor. 

PR^CIPERE,  see  Jabere. 

PILECLARUS,  see  Eminem. 

PR^BDA  ;  MANUBI^;  ;  SPOLIA  ;  EXUVIAE  ;  RAPINA. 
1.  P  r  93  d  i  a  and  m  a  n  u  b  i  se  denote  booty  only  as 
a  possession  and  gain  that  has  been  made  by  conquest ; 
whereas  s  p  o  1  i  a  and  e  x  u  v  i  93,  at  the  same  time,  as 
signs  of  victory  and  of  honor.  2.  P  r  ae  d  a  denotes 
any  sort  of  booty  ;  whereas  m  a  n  u  b  i  se>  only  the  hon 
orable  booty  of  the  soldier,  taken  in  war  ;  and  r  a  p  i  n  a, 
the  dishonorable  booty  of  the  prcedo,  who  violates  the 
peace  of  the  country,  robbery,  (iv.  337.)  3.  Prsedo 
is  the  robber  in  general,  in  as  far  as  he  com 
mits  the  robbery  with  his  own  hands,  like  X^o-r/j?, 
as  a  species  of  latro  (from  oXerr/p)  the  highwayman, 
who  lays  wait  for  travellers,  like  cr*W?,  and  pirata  (TTGL- 
the  sea-robber ;  whereas  raptor  means  the 
o 


170  PR^EDICERE  — PR^EGNANS. 

robber  of  some  particular  person  or  thing,  like  a 
-rrjp. 

PRYEDICERE,  see  Divinare. 

PR^EDITUS  ;  INSTRUCTUS  ;  EXSTRUCTUS  ;  ORNATUS. 
1.  Prseditus  (proe-^ero?)  refers  to  a  distinction 
which  sheds  lustre  ;  instructus  and  exstructus 
to  a  qualification  which  attests  usefulness  ;  o  r  n  a  t  u  8 
refers  to  both,  for  ornamentum  is  not,  on  the  one  side, 
that  which  is  merely  of  use,  like  instrumentum,  nor,  on 
the  other,  that  which  is  merely  for  show,  like  decus,  but 
that  which  is  of  such  eminent  utility  as  to  be  prized 
even  as  an  ornament.  Instructus  paints  the  qual 
ification,  etc.,  as  a  perfection  which  protects  and  secures  ; 
o  r  n  a  t  u  s,  as  an  accomplishment  of  an  imposing  na 
ture.  It  is  only  in  a  higher  point  of. view,  and  with  ref 
erence  to  ideal  claims,  that  ornatus  is  considered  as  a 
want ;  but,  according  to  ordinary  pretensions,  it  passes 
for  a  distinction  of  life.  Cic.  Phil.  x.  4.  Grsecia  copiis 
non  instrueta  solum,  sed  etiam  ornata.  Sen.  Tranq. 
9.  Sicut  plerisque  libri  non  studiorum  instrumenta,  sed 
coenationum  ornamenta  sunt.  2.  Instructus  re 
fers  to  persons  and  things,  which  act  either  offensively  or 
defensively  ;  exstructus  to  things  which  are  for  the 
most  part  only  destined  to  be  acted  upon ;  for  example, 
we  say,  instructor  naves  but  exstructce  menses.  The  ex- 
structa  are  absolutely  ready  ;  the  instrueta  are  only  rel 
atively  so,  only  fully  prepared  to  be  employed  accord 
ing  to  their  destination,  (iii.  260.)  8.  Istructus 
refers  to  the  possession  of  the  means  ;  p  a  r  a  t  u  s  to  the 
readiness  of  the  possessor  to  employ  them.  (vi.  175.) 

PRJEDIUM,  see  Villa. 

PR^EGNANS  ;  GRAVIDUS  ;  FCETUS  ;  FORDUS  ;  INCI- 
ENS.  Praegnans  (from  yeveo-^ai,  gnasci)  denotes 
pregnancy  quite  in  a  general  sense  ;  g  r  a  v  i  d  u  s,  that 
of  human  beings ;  foetus,  ford  us,  inciens,  that 
of  animals,  as  with  young;  foetus  (from  </ww)  that 
of  all -animals ;  fordusorhordus  (^o^a?)  that  of 
cows ;  inciens  (ey/cuo?)  that  of  small  animals,  and 


PREMIUM PRIDEM.  171 

particularly  of  swine.  Varro,  R.  R.  ii.  5.  Quse  sten- 
lis  est  vacca,  taura  appellatur ;  Quse  prcegnans,  liorda. 
Crravida  mulier  is  the  physical  and  medical  expression, 
like  ey/cvas ;  prccgnans,  the  more  select  and  decorous 
expression,  something  like  '  in  a  family  way.'  (v.  226.) 

PREMIUM  ;  PRETIUM  ;  MERGES.  P  r  ae  m  i  u  m  is  a 
prize  of  honor,  that  confers  distinction  on  the  receiver, 
as  a  reward,  in  opp.  topo^na;  Tac.  Ann.  i.  26.  Cic. 
Rep.  iii.  16.  Rabir  perd.  11.  Liv.  xxxvi.  40,  like 
a%\ov,  76/Da?  ;  whereas  p  r  e  t  i  u  m  and  m  e  r  c  e  s  are 
only  a  price,  for  the  discharge  of  a  debt,  as  a  payment ; 
p  r  e  t  i  u  m,  as  a  price  for  an  article  of  merchandise,  in 
opp.  to  gratia,  Cic.  Verr.  ii.  36.  Suet.  Galb.  15.  Ap- 
pul.  Apol.  p.  296,  like  wvos ;  m  e  r  c  e  s  denotes  wages 
for  personal  services  of  some  duration,  or  hire  for  some 
thing  hired,  like  /ucr^o?.  (iv.  139.)  , 

PR^S,  see  Sponsor.       PR^ESAGIRE,  see  Divinare. 

PR^ESENTEM  ESSE,  see  Adesse. 

PRJESENTIRE,  see  Divinare. 

PRUSSIANS,  s.  Eminem.  PRJESTOLARI,  see  Manere. 

PR^TEREA  ;  INSUPER  ;  ULTRO.  Praeterea  inti 
mates  something  that  completes  what  is  gone  before,  as 
7T/309  Touroi?  •  i  n  s  u  p  e  r,  something  in  addition  to  what 
is  gone  before,  like  Trpoaeri, ;  lastly,  u  1 1  r  o,  something 
that  exceeds  what  has  gone  before,  so  striking  as  to  cast 
it  into  the  back-ground,  (iii.  108.) 

PRJEVIDERE,  see  Divinare.  PRA VITAS,  see  Malitia. 

PRECARI,  see  liogare.          PREIIENDERE,  s.  tSumere. 

PRETUM,  see  Prcemium. 

PRIDEM  ;  Dm ;  DUDUM  ;  DIUTURNUS  ;  DIUTINUS. 
1.  P  rid  em  (Trpiv  8?j)  denotes  a  point  of  time,  as 
long  before  ;  d  i  u  and  d  u  d  u  m,  a  space  of  time  as 
long  since ;  d  i  u  denotes  many  days,  months,  years  ago  ; 
d  u  d  u  m  (Sapov  ?)  several  minutes  or  hours  since. 
Jam  pridem  mortuus  est  means,  he  died  long  ago,  as 
an  aorist ;  jam  diu  mortuus  est,  he  has  already  long 
been  in  his  grave  as  a  perfect.  Cic.  Cat.  i.  1.  Ad  mor 
tem  te  duci  jam  pridem  oportebat ;  in  te  conferri  pes- 


172       .  PRIMORDIUM PRIMUS. 

tern  illam  quam  tu  in  nos  omnes  jamdiu  machinarid. 
Tac.  Ann.  xv.  64.  Seneca  Annaeum  diu  sibi  amicitise 
fide  et  arte  medicinae  probatum  orat,  proviram  pridem 
venenum  promeret.  2.  Diutunus  denotes  long  du 
ration  indifferently,  as  something  long  in  a  general  sense, 
or  with  praise,  as  something  lasting  and  possessing  du 
rability,  in  opp.  to  that  which  quickly  passes  away,  like 
Xpovios ;  whereas  d  i  u  t  i  n  u  s,  with  blame,  something 
protracted  and  wearisome,  like  aiavos.  Cic.  Senect. 
19.  Nihil  mihi  diuturnum  videtur,  in  quo  est  aliquid 
extremum :  comp.  with  Fam.  xi.  8:  Libertatis  deside- 
rio  et  odio  diutince  servitutis. 

PRIMORDIUM,  see  Initium. 

PRIMORES  ;  PRINCIPES  ;  PROCERES  ;  OPTIMATES. 
P  r  i  m  o  r  e  s  and  p  r  i  n  c  i  p  e  s  denote  the  most  emi 
nent  persons  in  a  state,  as  a  class  of  the  most  influential 
and  respectable  citizens,  in  opp.  to  insignificant  persons  ; 
p  r  i  m  o  r  e  s,  so  far  as  they  are  so  by  their  connections, 
birth,  power,  and  credit ;  p  r  i  n  c  i  p  e  s,  so  far  as  they 
have  raised  themselves  by  their  intellect,  commanding 
talent,  and  activity  to  take  the  lead  in  debates,  to  be  at 
the  head  of  parties,  to  be  the  first  men  even  among  the 
primoreSj  and  in  the  whole  state  ;  whereas  p  r  o  c  e- 
r  e  s,  as  far  as  they  are  so  from  their  natural  position, 
as  the  nobility,  in  opp.  to  the  commonalty  ;  optima- 
t  e  s,  as  a  political  class,  as  the  aristocracy,  in  opp.  to 
the  democracy.  Accius  apud  Non.  Primores  proce- 
rum  provocaret  nomine,  (v.  346.) 

PRIMUS  ;  PRINCEPS  ;  IMPERATOR  ;  C^SAR.  1.  P  r  i- 
m  u  s  is  the  first,  so  far  as,  in  space  of  time,  he  makes 
his  appearance  first,  and  others  follow  him  ;  p  r  i  n- 
c  e  p  s,  so  far  as  he  acts  first,  and  others  follow  his  ex 
ample,  (v.  344.)  2.  P  r  i  n  c  e  p  s  means  the  Roman 
emperor,  as  holder  of  the  highest  civil  power,  which 
gradually  devolved  to  him  as  princeps  senatus  ;  whereas 
i  m  p  e  r  a  t  o  r,  as  holder  of  the  highest  military  power, 
inasmuch  as,  except  him  and  the  members  of  his  family, 
no  one  had  any  longer  a  claim  to  the  title  of  imperator  ; 


PKINCIPIUM PRODIGTIS.  178 

lastly,  C  re  s  a  r  means  the  Roman  empercr,  as  a  mem 
ber,  and  from  the  time  of  Galba,  as  a  mere  successor, 
}f  the  imperial  family  and  dynasty. 

PRINCIPIUM,  see  Initium. 

PRISCUS  ;  PRISTINUS  ;  see  Antiquus. 

PRIVUS  ;  PROPRIUS  ;  PECULIARIS.  P  r  i  v  u  s  means 
one's  own,  in  opp.  to  alienus,  that  which  belongs  to  an 
other,  like  olfceios ;  p  r  o  p  r  i  u  s,  that  which  is  exclu 
sively  one's  own,  in  opp.  to  communis,  that  which  is 
common,  like  iSios ;  lastly,  p  e  c  u  1  i  a  r  i  s,  that  which 
is  especially  one's  own,  in  opp.  to  univer sails,  that  to 
which  all  are  entitled,  (iv.  344.) 

PROBRUM,  see  lynominia  and  Maledictum. 

PROBUS,see  Bonus.  PROCAX,  see  Petulans. 

PROCELLA,  see  Ventus.        PROCERES,  see  Primores. 

PROCERUS,  see  AUus.         PROCLIVIS,  see  Promts. 

PROCRASTINARE,  see  Differre. 

PROCUL  ;  LONGE  ;  EMINUS  ;  E  LONGINQUO.  1.  Pro- 
cul  means  at  a  considerable  distance,  but  yet  generally 
within  sight,  in  opp.  to  juxta,  Tac.  H.  ii.  74,  like  CLTTO- 
^sev ;  whereas  1  o  n  g  e,  at  a  great  distance,  generally 
out  of  sight,  in  opp,  to  prope,  Plin.  Ep,  vii.  27,  like 
•nJXe.  2.  E  m  i  n  u  s  means  at  such  a  distance  as  to  be 
in  reach  only  of  missile  weapons,  in  opp.  to  cominus, 
like  iroppw^ev  ;  whereas  e  longinquo,  from  afar, 
means  from  a  great  distance,  in  opp.  to  e  propinquo, 
like  rrj\(feev. 

PRODIGIA,  see  Auguria. 

PRODIGUS  ;  PROFUSUS  ;  HELLTJO  ;  NEPOS.  Prodi- 
g  u  s  and  profusus  denote  prodigality,  as  a  single 
feature  in  a  man's  character  ;  p  r  o  d  i  g  u  s  (from  Se^o>  ?) 
inasmuch  as  he  regards  not  the  value  of  money,  and 
neither  can  nor  will  carefully  put  it  out  to  interest,  from 
a  genial  disposition,  as  the  squanderer ;  p  r  o  f  u  s  u  s,  in 
asmuch  as  he  thinks  nothing  too  dear,  that  can  minister 
to  his  pleasures,  from  levity  of  character,  as  the  spend 
thrift  ;  whereas  h  e  1 1  u  o  and  n  e  p  o  s  denote  prodigal 
ity  as  pervading  the  whole  character,  which  shows  it- 
o* 


174  PRGELTUM PUELLA. 

self  fully  in  the  quality  of  prodigality ;  h  e  1 1  u  o  (from 
Xk&tf)  the  habitual  gourmand  and  glutton ;  n  e  p  o  s 
(amTroT^s')  a  young  and  harebrained  prodigal,  who 
runs  through  his  own  property  and  that  of  his  parents, 
(vi.  286.) 

PRCELIUM,  see  Pvg-na. 

PRFERRE,  see  Differre. 

PROFICLSCT;  ITER  FACERE;  PEREGRINARI.  1.  Pro- 
f  i  c  i  s  c  i  (from  facere,  facessere,)  denotes  only  the  start 
ing-point  of  a  journey,  as  to  set  out,  iropevea^ai ; 
whereas  iter  facere  and  p  e  r  e  g  r  i  n  a  r  i,  the  du 
ration,  as  to  travel,  o&oiTropeiv.  2.  Iter  facere 
applies  to  an  inland  journey,  as  well  as  to  travelling 
abroad  ;  but  p  e  r  e  g  r  i  n  a  r  i,  e/cBypeiv,  supposes  that 
one  travels  beyond  the  bounds  of  one's  own  country ; 
in  which  case  the  peregrinatio  lasts,  even  when  the 
point  of  destination  is  arrived  at,  and  the  iter  ended, 
(ii.  183.  iv.  69.) 

PROFITERI,  see  Fateri.         PROFUGUS,  see  Perfuga. 
.     PROFUSUS,  see  Prodigm.    PROGENIES,  see  Stirps. 

PROHIBERE,  see  Arcere.      PROLES,  see  Stirps. 

PROLIXI,  see  Passi.  PROLOQUI,  see  Moqui. 

PROMITTERE,  s.  Polliceri.    PRONUNTIARE,  s.  Eloqid. 

PRONUS  ;  PROCLIVIS  ;  PROPENSUS.  P  r  o  n  u  s  (from 
•nptov,  irpr)vr]s,')  in  its  moral  meaning  denotes  inclination 
in  general ;  p  r  o  c  1  i  v  i  s,  oftener  the  inclination  to 
something  good  ;  p  r  o  p  e  n  s  u  s,  to  something  bad.  (vi. 
287.) 

PROPALAM,  see  Aperire.         PROPE,  see  Pccne. 

PROPENSUS,  see  Pronus.        PROPERUS,  see  Citus. 

PROPINQUUS,  s.  Necessarius.  PROPRIUS,  s.  Privus. 

PROROGARE,  see  Differre.      PRORSUS,  see  Plane. 

PROSAPIA,  see  Stirps.  PROSEQUi,s.(?077iwfan. 

PROSPER,  see  Felix.  PROTERVUS,  s.  Petulans. 

PROTINUS,  see  Repente.         PRUDENS,  see  Sapiens. 

PSALLERE,  see  Canere. 

PUDENS ;    PUDIBUNDUS  ;    PUDICUS,  S66    CastUS. 

PUELLA,  see  Virgo. 


PUER PUGNARE.  1 75 

PUEK  ;  IXFANS  ;  ADOLESCENS  ;  JUVENTS  ;  YIR  ;  VE- 
TUS  ;  SENEX.  P  u  e  r  (from  parere,  Trat?,)  in  a  wider 
sense,  is  the  man  in  his  dependent  years,  so  long  as  he 
neither  can  be,  nor  is,  the  father  of  a  family,  as  a  young 
person,  in  three  periods,  as  i  n  f  a  n  s,  'I/IJTTW?,  TratStW, 
from  his  first  years  till  he  is  seven  ;  as  p  u  e  r,  in  a  nar 
rower  sense,  vrai?,  from  his  seventh  year  till  he  is  sixteen ; 
as  commencing  adolescens  (from  a/V^ew)  a  young 
ster,  peipdiaov,  veavias,  from  his  sixteenth  year.  J  u- 
v  e  n  i  s,  in  a  wider  sense,  is  as  long  as  he  remains  in  his 
years  of  greatest  strength,  from  about  the  time  of  his 
being  of  age  to  the  first  appearances  of  advanced  age, 
as  the  ^oung  man  z>eo?,  which  also  may  be  divided  into 
three  periods  ; —  as  ceasing  to  be  a  d  o  1  e  s  c  e  n  s,  from 
his  eighteenth  year  ;  as  j  u  v  e  n  i  s  (from  few)  in  a  nar 
rower  sense,  z/eaWa?,  from  his  four-and-twentieth  year ; 
as  beginning  to  be  v  i  r,  avrjp,  from  his  thirtieth  year. 
M  a  t  u  r  u  s  is  the  man  in  his  ripest  years,  when  the 
wild  fire  of  youth  has  evaporated,  and  may  be  divided 
into  three  periods  ; —  as  ceasing  to  be  v  i  r,  dvrjp,  from 
his  fortieth  year ;  as  v  e  t  u  s,  yepwv,  from  his  fiftieth 
year  ;  as  s  e  n  e  x,  (ava% )  Trpeo-flvTijs  ,  from  his  sixtieth 
year.  (v.  45.) 

POGIO,  see  Gladius. 

PUGXA  ;  ACIES  ;  PIKELIUM.  P  u  g  n  a  (TTVKVIJ,  Truf ,) 
denotes  in  a  general  sense,  any.  conflict,  from  a  single 
combat  to  the  bloodiest  pitched  battle,  like  payy  '•>  acies, 
the  conflict  of  two  contending  armies  drawn  up  in  bat 
tle  array  with  tactical  skill,  the  pitched  battle  ;  p  r  o> 
1  i  u  m  (from  TrpuXe'e?)  the  occasional  rencounter  of 
separate  divisions  of  the  armies,  as  an  engagement,  ac 
tion,  skirmish,  like  o-v^jSoXij.  (v.  189.)  [No  :  praslium 
is  frequently  used  of  general  engagements :  e.  g.  illus- 
trissimum  est  prcelium  apud  Plataeas.  NepJ] 

PUGNARE  ;  CONFLTGERE  ;  PIMICARE  ;  DIGLADIARI. 
1.  Pugnare  and  confligere  mean,  to  decide  a 
quarrel  by  force,  generally  in  a  mass,  in  a  battle  ;  d  i  m- 
i  c  a  r  e  and  digladiari,  to  decide  a  quarrel  by 


176  PULCHER PURGATIO. 

arms,  and  generally  in  a  single  combat.  2.  Pugnare 
denotes  a  battle,  more  with  reference  to  its  form,  and 
on  its  brightest  side,  as  requiring  skill  and  courage ; 
confligere,  as  a  mere  engagement,  in  consequence 
of  an  occasional  collision,  on  its  rough  side  as  aiming  at 
slaughter  and  carnage.  Cic.  Balb.  9.  Qui  cum  hoste 
nostro  cominus  ssepe  in  acie  pugnavit :  comp.  with  Off. 
i.  23.  Tenere  in  acie  versari  et  manu  cum  hoste  eonfli- 
gere,  immane  quiddam  et  belluarum  simile  est.  Or, 
Nep.  Eum.  4.  and  8.  3.  D  i  m  i  c  a  r  e  denotes  a  fight 
with  weapons  agreed  npon  by  the  parties,  such  as 
swords,  spears,  lances,  clubs,  and  gives  the  harmless  im 
age  of  a  man  who  fights  in  his  own  defence ;  whereas 
d  i  g  1  a  d  i  a  r  i  denotes  a  fight  with  sword  or  poniard, 
and  gives  the  hateful  image  of  a  practised  gladiator, 
whose  calling  and  art  consist  in  nothing  but  fighting  and 
assassinating.  Cic.  Tusc.  iv.  19.  Convenit  dimicare 
pro  legibus,  pro  libertate,  pro  patria :  comp.  with  Leg. 
iii.  9.  lis  sicis,  quas  ipse  se  projecisse  dicit  in  forum, 
quibus  inter  se  digladientur  cives.  (^v.  187.) 

PULCHER,  see  Formosus.     PULLUS,  see  Ater. 

PULPA,  see  Caro.  PULSARE,  see  Verberare. 

PULVINAR,  PULVINUS  S6C    Cultita. 

PUNGERE  ;  STIMULARE.  P  u  n  g  e  r  e  means  to  thrust 
at  with  any  pointed  instrument,  in  order  to  inflict  a 
wound  or  occasion  pain  ;  whereas  stimulare,  with  a 
sharp-pointed  or  penetrating  instrument,  in  order,  by  in 
flicting  pain,  to  rouse  to  watchfulness  and  activity,  (vi. 
292.) 

PUNIRE,  see  Vindicta. 

PURGATIO  ;  EXCUSATIO  ;  SATISFACTION  P  u  r  g  a- 
t  i  o  consists,  like  justification,  in  clearing  one's  self  of  a 
suspicion  or  accusation  by  proving  it  groundless ;  e  x- 
c  u  s  a  t  i  o,  like  making  an  excuse,  is  acknowledging 
something  wrong,  but  with  the  assertion  of,  or  refer 
ence  to,  subjective  innocence;  satisfactio,  like 
atonement,  is  the  satisfaction  made  to  the  suffering,  or 
injured  party,  in  case  of  innocence,  by  purgatio  or  esc- 


PURUS QILERERE.  177 

eusatio, —  in  case  of  guilt,  by  Venice  petitio  or  bypcend 
(vi.  293.) 

PURUS  ;  MUNDUS  ;  MERITS  ;  PUTUS  ;  MERACUS.  1. 
P  u  r  u  s  (-v/rw^o?)  denotes  purity,  as  a  synonyme  of 
integer,  and  in  opp.  to  contaminatut,  like  Kcfeapos, 
Suet.  Vesp.  9  ;  whereas  m  u  n  d  u  s,  as  a  synonyme 
of  nitidus,  and  in  opp.  to  spurcus  or  sordldus,  like 
Kop^rbs ;  Senec.  Ep.  70.  Sail.  Jug.  85.  Hor.  Sat.  ii. 
1,  65  ;  lastly,  m  e  r  u  s  (from  peipai)  as  a  synonyme  of 
simplex,  and  in  opp.  to  mixtus,  like  cuajparos,  juUptuos. 
Colum.  iii.  21.  2.  P  u  r  u  s  is  the  general  and  popu 
lar,  p  u  t  u  s,  or  usually  purus  putus,  purus  ao 
p  u  t  u  s,  the  technical  expression  for  the  purity  of  gold 
and  silver,  that  are  solid  and  without  alloy.  3.  M  e- 
rus  denotes  anything  unmixed,  indifferently,  or  with 
praise,  as  a  mixture  may  be  an  adulteration ;  whereas 
m  e  r  a  c  u  s  refers  especially  to  unmixed  wine,  and,  fig 
uratively,  it  is  transferred  to  other  objects,  and  means 
unmixed  in  a  bad  sense,  as  that  which  is  without  its 
proper  ingredients,  like  the  old  German  word,  eitel,  thin 
and  poor  in  quality,  in  opp.  to  temper atus.  Cic.  Hep.  i. 
43.  (iii.  204.) 

Pus,  see  Sanies.  PUSILLUS,  see  Parvus. 

PUTARE,  see  Censere.    PUTUS,  see  Purus. 


Q. 

QlLERERE  ;    SCRUTARI ;   RlMARI ;    INVESTIGARE  ;  IN- 

DAGARE.  1.  Quserere  denotes  seeking,  in  a  general 
sense,  as  the  wish  and  want  to  get  at  something  ;  where 
as  scrutari,  rimari,  investigare,  and  i  n  d  a- 
g  a  r  e,  involve  the  accessory  notion  of  taking  pains. 
2.  Scrutari  and  rimari  mean  to  search  for  some 
thing  hidden  ;  scrutari  (from  ypvrr))  by  rummag 
ing,  with  evident  interest  and  eagerness  ;  r  i  m  a  r  i,  by 
digging  for,  with  evident  exertion  arid  skill  on  the  part 
of  the  searcher ;  whereas  investigare  and  in  d  a- 
12 


178  QU^STUS QUIES. 

g  a  r  e  mean  to  search  after  something  at  a  distance ; 
investigare,  like  the  huntsman,  who  cautiously  fol 
lows  the  visible  track  of  the  wild  animal ;  i  n  d  a  g  a  r  e 
(from  Se^eo-S-a/,,  Stfeiv,')  like  the  hound  who,  guided  by 
instinct,  follows  the  scent.  Curt.  ix.  10.  11.  Famem 
sentire  coeperunt,  radices  palrnarum  ubique  rimantes : 
comp.  with  ix.  9.  5.  Scrutati  omnia  tuguria  tandem  la- 
tentes  reperere.  Or,  Tag.  Ann.  vi.  3.  Rimans  secreta 
omnium  ;  that  is,  what  were  intentionally  kept  secret ; 
with  xii.  52.  Quasi  finem  principis  per  Chaldseos  scru- 
taretur ;  which  was  done  without  opposition,  (v.  121.) 

QUJESTUS,  see  Lucnim. 

QUARE,  see  Cur.  QUE,  see  Et. 

QUESTUS  ;      QUIRITATIO  ;      QUERIMONIA  ;      QUERELA. 

Q  u  e  s  t  u  s  and  Q  u  i  r  i  t  a  t  i  o  are  expressions  of  pain  ; 
q  u  e  s  t  u  s,  in  single,  quiritatioin  continued  tones 
of  lamentation ;  whereas  querimonia  and  q  u  e  r  e  1  a  are 
expressions  of  indignation ;  q  u  e  r  i  m  o  n  i  a  in  the  just 
feeling  of  the  injured  person,  who  will  not  brook  an  act 
of  injustice  ;  q  u  e  r  e  1  a  in,  for  the  most  part,  the  blam- 
able  feeling  of  the  discontented  person,  who  will  brook 
no  hardship.  The  Querimonia  is  an  act  of  the  under 
standing,  and  aims  at  redress  or  satisfaction ;  the  que- 
rela  is  an  act  of  feeling,  and  aims,  for  the  most  part, 
only  at  easing  the  heart.  Cic.  Caecil.  3.  In  populi  Ro- 
mani  quotidiana  querimonia:  comp.  with  Fam.  v.  14. 
Tu  non  intelliges  te  querelis  quotidianis  nihil  rroficere. 
(v.  310.) 

QUIES;  TRANQUILLITAS ;  REQUIES.  1.  Quiea 
(from  Kela^au  ?)  denotes  absolute  rest,  in  opp.  to  activ 
ity  in  general,  like  r^crv^ia ;  tranquillitas,  quiet 
ness  in  acting,  in  opp.  to  hasty  or  passionate  activity, 
like  e/crjkla.  Sen.  Ep.  3.  Et  quiescenti  agendum  et 
agenti  quiescendum  est ;  comp.  with  Cic.  Top.  3.  Ut 
aut  perturbentur  animi  aut  tranquillentur.  Hence  is 
quietus  allied  in  sense  with  otiosus,  segniS)  la-ngui- 
dus ;  whereas  tranquillus  with  lenis,  placidus, 
moderatus.  2.  Q  u  i  e  s  is  rest  in  itself;  r  e  q  u  i  e  s, 


QUIRE  —  QUISQUE.  179 

rest  after  activity  and  exertion.  Curt.  ix.  6.  §  2. 
Ne  quies  corpori  invalido  adhuc  necessaria  pulsu  remo 
rum  impediretur :  comp.  with  §  3.  Placuit  hie  locus  ad 
suam  et  militum  requiem,  (i.  80.) 

QUIRE,  see  Posse. 

QUIKITATIO,  see  Questus. 

QUISQUE  ;  QUIVIS  ;  QUILIBET  ;  UNUSQUISQUE  ;  OM- 
NES  ;  UNIVERSI  ;*  CUNCTI  ;  TOTUS.  1.  Q  u  i  s  q  u  e, 
q  u  i  v  i  s,  and  q  u  i  1  i  b  e  t,  denote  a  totality,  which  is 
cut  up  into  several  individualities  ;  whereas  o  m  n  e  s, 
universi,  and  c  u  n  c  t  i,  denote  a  combined  totality. 

2.  Q  u  i  s  q  u  e  means  each  individual ;  q  u  i  v  i  s,  any 
individual  you  choose,  without  exception,  and  with  em 
phasis  ;  quilibet,  any  individual  whatever,  without 
selection,  and  with  indifference,  like  OVTIGOVV,  synony 
mously  with  primus   quisque,  o  rv^cov.     Propert.  ii.  6, 
26.  Templa  pudicitiae  quid  opus  statuisse  puellis,  si  cui~ 
vis  nuptae  cuilibet  esse  licet  ?  apud  Laehmann.      Cic. 
Fam.  viii.  10.     Quidvis  quamlibet  tenue  munusculum. 

3.  Q  u  i  s  q  u  e   is   an   enclitic,   that  is,  throws   back 
the  accent  on  the  preceding  word,  and.  in  prose  never 
stands  at  the  beginning  of  a  sentence,  like   eKcurro? ; 
whereas  unusquisque  is  accented  and  emphatic, 
like  el?  e/caoro?.     4.  Unusquisque  denotes  each 
individual,  in  opp.  to  some  individuals ;  whereas  s  i  n- 
g  u  1  i,  individuals,  in  opp.  to  the  undivided  totality,  like 
etcaffToi.     5.   0  m  n  e  s   (aTra^re?)  denotes  all  without 
exception,  merely  as  a  totality,  in  opp.  to  nemo,  unus, 
aliquot.  Cic.   Sext.   12,  27.     Off.  iii.  6,  like   Trai/re? ; 
whereas  universi,  all  taken  collectively,  in  opp.  to 
singuli  and  unusquisque.     Cic.  N.  D.  ii.  17.  65,  66. 
Off.  iii.  6,  like  trv/jwravres  ;  lastly,  c  u  n  c  t  i  ^vvefcroi) 
all  in  their  combined  reality,  in  opp,  to  dispersi^  like 
ajravres.     Liv.  vii.  35.     Admonitione  paventibus  cunc- 
tis  quum  omnium  in  se  vertisset  oculos  Decius.     Nep. 
Dat.  5.  Qui  ilium  urmm  pluris  quam  se  omnes  fieri  vid- 
ebant.     Quo  facto  cuncti  ad  eum  opprimendum  consen- 
Berunt.    6.  T  o  t  u  s,  s  o  1  i  d  u  s,  and  integer  denote 


180  QUOTIDIE RSCENS. 

that  which  is  originally  a  whole,  but  which  is  liable  to 
fall  to  pieces  by  accident,  like  0X05  ;  whereas  o  m  n  i  s, 
universus,  and  c  u  n  c  t  u  s,  denote  original  individ 
ualities,  which  form  a  whole  by  their  association,  like 
7ra9,  avfjiTras,  aTra?.  (iv.  352.) 

QUOTIDIE  ;  IN  SINGULOS  DIES.  Q  u  o  t  i  d  i  e  ap 
plies  to  things  that  are  daily  repeated  ;  whereas  i  n 
s  i  n  g  u  1  o  s  dies,  to  things  that,  from  day  to  day,  are 
making. an  advance.  Cic.  Att.  v.  7.  Quotidie  vel  po- 
tius  in  singulos  dies  breviores  literas  ad  te  mitto.  Fam. 
vi.  4.  Catil.  i.  2. 


R. 

RABIES,  see  Amens. 

RADIARE,  see  Lucere. 

RAMI  ;  RAMALIA  ;  VIRGA  ;  TERMES  ;  TURIO  ;  SUR- 
CULUS  ;  TALEA  ;  SARMENTUM  ;  &TOLO  ;  VIRGULTUM  ; 
FRUTICETUM.  1.  R  a  m  i  and  r  a  m  a  1  i  a  are  the  boughs 
of  a  tree  ;  r  a  m  i  (from  pa^/o?)  the  living,  green  boughs, 
StaXXol ;  r  a  m  a  1  i  a,  the  withered  dry  boughs.  Where 
as  virga,  termes,  turio,  surculus,  tale  a, 
earmentum,  and  s  t  o  1  o,  are  only  twigs  ;  virga, 
and  the  words  of  rare  occurrence,  termes  o  1  i  vae, 
and  turio  lauri,  without  any  accessory  reference, 
like  tfXaSo?,  K\COV,  K\r)^a  ;  surculus  and  t  a  1  e  a  as 
members  and  offspring  of  the  tree,  which  as  scions  and 
shoots  should  be  subservient  to  the  parent-stock,  like 
opo-o?  ;  sarmentum  and  s  t  o  1  o,  as  mere  off-shoots 
of  the  tree,  are  set  aside,  and  cast  away;  sarmen 
tum  (from  sarpere,  dpirr]^)  as  a  completely  useless 
twig;  stolo,  as  at  the  same  time  an  injurious  sucker.- 
2.  Virgultum  is  a  place  grown  over  with  bushes, 
and  not  bare;  fruticetum  (from  frutices)  a  place 
grown  over  with  shrubs,  and  riot  passable,  (v.  283.) 

RAPINA,  RAPTOR,  see  Prcvda. 

RECENS,  see  Novus. 


RECIPERE RELINQUERE.  181 

RECIPERE,  see  Polliceri  and  Sumere. 

RECITARI,  see  Eloqui.        RECLUDERE,  see  Aperire. 

RECONDERE,  see  Celare.     RECORDARI,  s.  Meminisse. 

RECUPERARE,  s.  So/mere.    RECURVUS,  see  Curvus. 

RECUSARE,  see  Negare  and  Spemere. 

REDIMERE,  see  JEmere.       REDIRE,  see  Reverti. 

REDOLERE,  see  Olere.        UEDUNCUS,  see  Curvus. 

REDUNDARE,  s.  Abundare.  REFELLERE,  see  Refutare. 

REFUGIUM,  see  Perfuga. 

REFUTARE;  CONFUTARE;  REFELLERE.  1.  Re fu tare 
and  confutare  (from  sputare  ?  or  foirdv ?)  denote 
a  refutation,  in  whatever  manner;  r  e  f  e  1 1  e  r  e  (from 
fallere)  on  good  grounds,  and  by  convincing  arguments. 
2.  The  refutans  acts  on  the  defensive  in  refuting 
the  arguments  that  are  opposed  to  him  ;  the  c  o  n  f  u- 
t  a  n  s,  on  the  offensive,  in  exposing  their  nullity,  and 
cutting  them  up.  Cic.  Font.  1.  Plus  laboris  consumo 
in  poscendis  testibus  quam  defensores  in  refutandis ; 
comp.  with  N.  D.  ii.  17.  Cujus  opinionis  levitas  confu 
tata  a  Cotta  non  desiderat  orationem  meam  (iv.  48.) 

REGALIS,  see  Regius. 

REGIO,  see  Locus. 

REGIUS  ;  REGALIS.  Regius  means,  what  belongs 
to  a  king,  and  descends  from  kings  ;  r  e  g  a  1  i  s,  what 
is  suitable  to  a  king,  and  worthy  of  him.  (iv.  93  v. 
48.) 

RELIGIO  ;  FIDES.  R  e  1  i  g  i  o  (from  aXeyew)  is  con 
scientiousness,  on  the  ground  of  an  inward  obligation, 
through  the  conscience  ;  fides  (from  Trfoeiv')  on  the 
ground  of  an  outward  obligation,  through  a  promise, 
(vi.  268.) 

RELINQUERE  ;  DESERERE  ;  OMITTERE  ;  DESTITUERE  ; 
DESOLATUS.  1.  R  e  1  i  n  q  u  e  r  e,  to  leave  behind,  has 
reference  to  an  object,  to  which  one  stands  in  a  mere 
outward  and  local  relation  of  proximity  ;  whereas  d  e  s- 
e  r  e  r  e  and  o  in  i  1 1  e  r  e,  to  an  object  to  which  one 
stands  in  an  inward  and  moral  relation  as  an  owner  or 
friend  ;  d^e  s  e  r  t  i  o,  like  leaving  in  the  lurch,  has  its 
p 


1 82  RELIQUI REPENTE. 

ground  in  cowardice,  or  other  forgetfulness  of  duty,  in 
opp.  to  defensio,  tutatio  ;  o  m  i  s  s  i  o,  like  giving  up, 
has  its  ground  in  a  conviction  of  being  able  to  dispense 
•with,  in  opp.  to  oUinere.  Tac.  Dial.  16.  Partes  quas 
intellexerimus  te  non  tarn  omisisse  quam  nobis  reliquisse. 
And  9.  Relinguenda  conversatio  amicorum  et  jucundi- 
tas  urbis,  deserenda  caetera  officia.  Cic.  Verr.  i.  4,  11. 
Desertum  exercitum,  relictam  provinciam.  2.  D  e  s  e- 
r  e  r  e  means  to  forsake,  and  expose  to  a  possible  and 
remote  danger  ;  destitue.re  to  an  actual  and  im 
pending  danger.  Curt.  iv.  2,  32.  Desertm,  destitutus, 
hostibus  deditus.  Liv.  vi.  2.  Quod  defensores  suos  in 
ipso  discrimine  periculi  destituat.  3.  Desertus  and 
destitutus  denote,  especially,  forgetfulness  of  duty  ; 
whereas  desolatus,  the  unmercifulness  of  the  ac 
tion.  Suet.  Cal.  12.  Deserta,  desolataque  reliquis  sub- 
sidiis  aula.  (iii.  290.) 

RELIQUI,  see  Cceteri.  REMEDIUM,  see  Mederi. 

REMINISCI,  see  Meminisse.   RENIDERE,  see  llidere. 

RENUERE,  see  Negare.          REPAGULUM,  see  Sera. 

REPANDUS,  see  Curvus. 

REPENTE  ;  SUBITO  ;  EXTEMPLO  ;  E  VESTIGIO  ;  ILLICO  ; 
STATIM  ;  PROTINUS  ;  CONFESTIM  ;  CONTINUO.  R  e- 
p  e  n  t  e  and  s  u  b  i  t  o  denote  suddenly ;  r  e  p  e  n  s  means 
sudden,  in  opp.  to  exspectatus,  expected,  Cic.  Tusc.  iii. 
22  ;  to  sensim,  Cic.  Off.  i.  33.  Suet.  Tib.  11,  like  e'fo- 
irlvrjs  ;  but  s  u  b  i  t  u  s,  in  opp.  to  foreseen,  ante  provisus, 
Cic.  Tusc.  iii.  22;  meditatus,  Plin.  Ep.  i.  16;  paratus, 
Cic.  Or.  i.  33,  like  Trapa^pij^a.  Extemplo  and  e 
v  e  s  t  i  g  i  o,  in  opp.  to  delay  ;  extemplo  (ex  tern- 
pore)  in  a  moment,  with  reference  to  time  ;  e  v  e  s  t  i- 
g  i  o,  on  the  spot,  sur-le-champ,  with  reference  to  place. 
1 1 1  i  c  o  and  i  1  i  c  e  t,  in  opp.  to  slowness ;  i  1 1  i  c  o  (in 
loco)  is  used  in  prose,  like  Trapatfriica  ;  i  1  i  c  e  t,  by 
writers  of  comedy  and  poets.  S  t  a  t  i  m  and  p  r  o  t  i- 
n  u  s,  in  opp.  to,  at  a  future  time  ;  s.t  a  t  i  m,  immedi 
ately,  in  opp.  to  deinde,  Tac.  Ann.  vi.  3 ;  postea, 
Suet.  Cl.  39.  A.  51.  N.  34,  like  et&u?  ;  p  r  o  t  i  n  u  3, 


REPERE REQUIRERE.  183 

forthwith,  like  irpoKa.    Confestim  and  continue, 
in  opp.  to  ex  intervallo,  Cic.  Inv.  ii.  12.  (v.  157.) 
REPERE  ;  SERPERE  ;  SERPENS  ;  ANGUIS  ;    COLUBER. 

1.  R  e  p  e  r  e  means,  with  small  feet  and  short  steps, 
to  move  slowly  along,  to  creep  ;  whereas  s  e  r  p  e  r  e, 
•without  feet,  by  merely  twisting  the  whole  body,  and 
without  noise  to  move  forward,  to  creep  on  the  belly. 

2.  Serpens  (ep-rrwv)  is  the  general  name  for  what 
ever  creeps  like  a  snake,  like  epTrerov,  anguis  (e'7%09, 

is  a  great  formidable  snake,  6'(/H9  ;  coluber 
a  small,  spiteful  snake,  e^t?,  estiva,  (v. 
341.) 

REPERIRE,  see  Invenire. 

REPETERE,  see  Iterum. 

REPREHENDERE  ;  VITUPERARE.  Reprehendere 
has  in  viewr  the  amendment  of  a  fault,  and  warning  for 
the  future,  like  showing  the  right  path,  and  fjuefi^t^ ; 
vituperare  (from  vitii  TreTrapelv)  has  in  view  the 
acknowledgment  of  a  fault,  better  judgment,  shame  and 
repentance,  like  a  rebuke,  and  ^0709.  R  e  p  r  e  h  e  n- 
s  i  o  is  in  opp.  to  pwbatio  ;  for  examples,  see  Cic.  Or. 
48,  159.  Mur.  20,  142.  Senec.  Vit.  B.  1 ;  whereas 
vitupe  ratio  is  in  opp.  to  laudatio  ;  for  examples, 
see  Cic.  Fat.  5.  Off.  iii.  32.  Quintil.  hi.  7,  1.  (ii.  259, 
iii.  323.) 

REPUDIARE,  see  Negare. 

REPUDIUM  ;  DIVORTIUM.  Repudium  is  a  one 
sided  putting  away  of  a  betrothed  bride,  or  of  a  mar 
ried  woman ;  divortium,  a  mutual  agreement,  ac 
quiescing  in  the  dissolution  of  a  marriage,  or  a  formal 
divorce,  by  which  each  party  was  released.  The  for 
mula  of  the  repudium  was  :  Conditione  tua  non  utor  : — 
that  of  the  divortium  :  Res  tuas  tibi  habeto.  We  say  : 
Repudium  mittere,  remittere,  renunciare,  dicere  alicui  ; 
whereas  divortium  facere  cum  aliqua. 
REQUIES,  see  Quietus. 

REQUIRERE  ;  DEBIDERARE.     Requirere  denotes 
requisition  as  an  act  of  the  understanding,  which  haa 


184  RERI KEVERTI. 

in  view  the  usefulness  of  the  object ;  desiderare^ 
as  an  act  of  feeling,  which  surrounds  the  object  with 
love  and  sympathy.  The  requirens  claims  a  right,  and 
expects  the  fulfilment  of  his  claim  from  others ;  the  de- 
siderans  harbors  a  wish,  and  expects  its  fulfilment  from 
the  course  of  things,  from  fortune.  Cic.  Fam.  vii,  26. 
Magis  tuum  officiurn  desiderari,  quam  abs  te  recjuiri  pu- 
tavi  meum.  (v.  128.) 

RERI,  see  Censere.          RESERABE,  see  Aperire. 

RESPECTUM  ;  RATIONEM  HABERE.  Respectum 
h  a  b  e  r  e  means,  to  have  regard  in  thoughts  and  inten 
tions  ;  rationem  habere,  in  acts  and  measures. 
(vi.  304.) 

RESTARE  ;  SUPERESSE.  R  e  s  t  a  r  e  means  to  re 
main,  in  opp.  to  pr&tertisse,  interiisse;  whereas  super- 
e  s  s  e,  in  opp.  to  deesse.  (vi.  304.) 

RESTAURARE,  see  Instituere. 

RESTIS,  see  Laqueus. 

RESTITUERE,  see  Instituere. 

RETE  ;  CASSIS  ;  PLAGA.  R  e  t  i  a  (from  p}%o?,  ap- 
ayyi)?)  is  the  most  general  expression  for  fishing  and 
hunting  nets  ;  c  a  s  s  e  s  arid  p  1  a  g  as  are  implements 
used  in  hunting  only  ;  c  a  s  s  e  s  (from  /corrai^),  nets 
for  catching  the  smaller  wild  animals  ;  p  1  a  g  ae  (from 
TrXefat),  nets  of  a  stronger  texture  to  get  larger  ani 
mals  into  one's  power  by  entangling  them.  Hor.  Ep. 
2,  32.  Aut  trudit  acres  apros  in  obstantes  plagas,  aut 
amite  levi  rara  tendit  retia.  (vi.  304.) 

RETICERE,  see  Silere.      RETURARE,  see  Aperire. 

REVERERI,  see  Vereri. 

REVERTI  ;  REVENIRE  ;  REDIRE.  R  e  v  e  r  t  i  and 
r  e  v  e  n  i  r  e  denote  properly  only  momentary  actions  ; 
r  e  v  e  r  t  i,  in  opp.  to  profictaci,  the  turning  back  ;  r  e- 
v  e  n  i  r  e,  in  opp.  to  advemre,  the  return  ;  whereas  r  e- 
d  i  r  e  denotes  a  more  lasting  action,  which  lies  between 
turning  back  and  the  return,  in  opp.  to  porro  ire,  the 
journey  home.  Cic.  Att.  xvi.  7.  p.  m.  Quam  valde  ille 
reditu  vel  potius  reversione  mea  Isetatus  effudit.  (iv.  63.) 


RIDERE RIPA.  1 85 

RIDERE  ;  CACHINNARI  ;  RENIDERE  ;  SUBRIDERE  ;  IK- 
RIDERE  ;  DERIDERE.  1.  R  i  d  e  r  e  and  cachinnarj 
denote  an  audible  laugh  ;  r  i  d  e  r  e,  a  joyous  and  tem 
perate  laugh,  like  ^e\av ;  cachinnari  (from  hinnire) 
an  unrestrained  and  resounding  fit  of  laughter,  like 
KWfXP&w  ;  whereas  subridere,  and  ranidere 
only  a  visible  smile  ;  subridere,  as  the  expression  of 
a  waggish  or  satirical  humor  ;  r  e  n  i  d  e  r  e  (from  nidor, 
6'mSo?,)  as  the  expression  of  a  friendly,  and  also  of  a 
dissembling  humor,  like  peibiav.  Cic.  Tusc.  iv.  81. 
Si  ridere  concessum  sit,  vituperatur  tamen  cachinnatio. 
Verr.  iii.  25.  Herenn.  iii.  14,  25.  Ovid,  Art.  iii.  287. 
2.  D  e  r  i  d  e  r  e  denotes  laughing  at,  as  an  act  of  lofti 
ness  and  contempt,  inasmuch  as  others  are  laughed 
down,  like  /carayeXdv  ;  i  r  r  i  d  e  r  e,  as  an  act  of  inso 
lence  and  malignant  pleasure,  inasmuch  as  others  are 
laughed  at  before  their  faces,  like  eyyeXav.  Cic.  Orat. 
iii.  14.  Istos  omries  deridete  atque  contemnite ;  and 
Verr.  v.  92  :  comp.  with  N.  D.  ii.  3.  Claudius  etiam 
per  jocum  deos  irridens  ;  and  Suet.  Aug.  36.  (iii.  251.) 

RIMARI,  see  Qucerere. 

RIPA;  LITUS  ;  ORA  ;  ACTA.  1.  R  i  p  a  (/W??,  IpeL- 
TTco,)  is  the  bank  of  a  river,  like  offirj ;  whereas  1  i  t  u  s, 
o  r  a,  a  c  t  a,  the  shores  of  the  sea.  Mela.  Iii.  9.  Oras 
ad  Eurum  sequentibus  nihil  memorabile  occurrit ;  vasta 
omnia  vastis  preecisa  montibus  ripce  potius  sunt  quam 
litora :  and  iii.  3,  4.  i.  2,  2.  Vitruv.  ii.  9, 14.  Circa  ri- 
pam  fluminis  Padi  et  litora  maris  Adriatici.  Colum. 
i.  5.  Ovid.  Met.  i.  42.  2.  Litus  denotes  the  shore 
only  as  the  line  which  separates  the  land  from  the  sea, 
as  the  strand,  like  rjl&v  and  pryyiiiv ;  whereas  o  r  a  and 
a  c  t  a,  as  the  space  and  tract  of  land  that  borders  on 
the  sea,  as  the  coast,  like  a/crtf  and  alyia\6s  ;  o  r  a  (wa, 
o£/309,)  only  in  geographical  reference  to  the  adjacent 
land,  in  opp.  to  the  inland  country  ;  but  a  c  t  a  (a/m?) 
with  the  accessory  notion  of  being  distinguishable  by 
the  senses,  inasmuch  as  the  coast  affords  striking  views 

and  a  pleasant  residence.     Liv.  xxiv.  8.  -Classem  par- 
P* 


186  RITUS  —  ROGARE. 

avimus  ut  Africse  oram  popularemur,  ut  tuta  nobis  Ital 
ic  litora  essent.  Plin.  Ep.  v.  6,  2.  Gravis  et  pestilena 
ora  Tuscorum,  quse  per  litus  extenditur.  Hence  litoris 
ora,  that  is,  ora  per  litus  extensa,  Virg.  G.  ii.  44.  Tac. 
Ann.  ii.  78.  Appul.  Met.  iv.  p.  92.  Avian.  Fab.  xx.  10. 
—  And  Prudent,  adv.  Symm.  iv.  186.  Invenit  expos- 
itum  secreti  in  litoris  acta.  Cic.  Fam.  ix.  6.  Ea  trac- 
tes  quorum  et  usus  et  delectatio  est  omnibus  illis  actis  et 
voluptatibus  anteponenda.  Acta  is  a  foreign  word  of 
Greek  extraction,  which  Tacitus  (Hist.  iii.  76.)  ex 
presses  by  the  circumlocution  amoena  litorum.  (iii.  207.) 

RITUS,  see  Consuetude.      RIVALITAS,  see  Imitatio. 

RIXA,  see  Disceptatio.        ROBUR,  see  Potentia. 

ROBUSTUS,  see  Validus. 

ROGARE  ;  ORARE  ;  OBSECRARE  ;  OBTESTARI  ;  PRE- 
CARI  ;  SUPPLICARE.  1.  R  o  g  a  r  e  and  o  r  a  r  e  denote 
simply  a  request  as  the  quiet  utterance  of  a  wish ;  but 
the  rogans  (opyav,  opeyecr^at^)  feels  himself  al  pariy  on 
a  par  with  the  person  whom  he  asks,  and  asks  only  a 
courtesy,  like  alrelv  ;  the  orans  acknowledges  the  supe 
riority  of  the  other,  and  asks  a  benefit,  like  Seio^ai, ; 
whereas  obsecrare  and  obtestari  denote  a  pas 
sionate  asking,  as  to  conjure  ;  but  the  obsecrans  asks  ur 
gently,  like  \i7rapeiv ;  the  oltestans  (from  ^ea-aaa^at) 
in  a  suppliant  manner.  Cic.  Att.  xvi.  16.  Igitur,  mi 
Plance,  rogo  te  atque  etiam  oro.  Pseudocic.  p.  Red.  16. 
Pro  mea  vos  salute  non  rogavit  solum,  verum  etiam  ob- 
secravit.  2.  P  r  e  c  a  r  i  denotes  the  calm  act  of  prayer, 
in  which  one  raises  one's  hand  to  heaven,  like  ev^eo-^aai ; 
but  supplicare  denotes  the  passionate  act  of  sap- 
plication,  in  which  one  throws  one's  self  on  one's  knees, 
or  on  the  ground,  and  wrings  one's  hands,  like  l/cerevetv. 
]3y  hyperbole,  however,  p  r  e  c  o  r  denotes  any  urgent 
request;  supplicare,  any  humble  request,  addressed 
to  a  human  being.  Cic.  Parad.  v.  3.  Noctu  venire  do- 
mum  ad  eum,precari,  denique  supplicare.  (v.  282.) 

ROGARE  ;  INTERROGARE  ;  PERCONTARI  ;  SCISCITARI. 
Rogare,  interrogare,  and  q  u  se  r  e  r  e,  denote 


ROGARE  -  BUS.  187 


a  simple  questioning;  rogare  (opyav, 
as  willing  to  know  ;  interrogare,  as  wishing  to 
know  ;  whereas  percontari  and  s  u  s  c  i  t  a  r  i  de 
note  urgently  asking  ;  percontari  (from  yvwvai) 
always  from  a  desire  of  knowledge,  with  seriousness  and 
calmness  ;  s  c  i  s  c  i  t  a  r  i  (redupl.  of  scitari)  often  from 
curiosity,  with  inquisitiveness,  eagerness,  or  also  with 
cunning,  like  pumping  or  ferreting  out.  (v.  125.) 

ROGARE,  see  Peter  'e. 

RUDIS,  see  Fustis. 

RUINA;  STRAGES.  Ruin  a  (from  peOom)  is  the 
falling  down  of  things  raised  one  upon  another,  in  con 
sequence  of  the  basis  giving  way  ;  whereas  strages  is 
the  throwing  down  of  bodies  standing  upright,  in  conse 
quence  of  a  push  from  without.  Liv.  iv.  33.  Strages 
ruinoe  similis.  (vi.  309.) 

RUMOR  ;  FAMA.  Rumor  (from  pevfjba},  like  report, 
is  the  uncertain,  dark,  often  clandestine  propagation  of 
intelligence,  in  opp.  to  authentic  assurance;  fa  ma 
(</>r;///?7),  like  information,  is  the  open  and  public  propa 
gation  of  intelligence,  in  opp.  to  ocular  demonstration. 
The  rumor  interests  only  by  its  novelty,  is  an  object  of 
curiosity,  and  passes  away  with  the  generation  in  which 
it  sprung  up;  thefama  interests  through  its  importance, 
is  an  object  of  research,  and  as  a  permanent  property 
descends  to  posterity,  (v.  233.) 

RUMPERE,  see  Frangere.         RUPES,  see  Saxum. 

RURSUS,  see  Iterum.  Rus,  see  Villa. 

Rus  ;  AGER  ;   RUSTICUS  ;   AGRESTIS  ;   RUSTICANUS. 

1.  Rus  (apoTov)  denotes  the  country,  in  opp.  to  the 
town  or  city,  the  village  with  what  belongs  to  it  ; 
whereas  a  g  e  r  (dypos)  the  country,  in  opp.  to  the  dis 
trict  in  general,  the  open  country  or  fields.  Cels.  Med  . 
1.  Sanum  oportet  .  .  .  modo  ruri  esse,  modo  in  urbe, 
Bsepiusque  in  agro.  2.  R  u  s  t  i  c  u  s  denotes,  like  ay- 
pot/co?,  merely  residing  in  the  country  ;  a  g  r  e  s  t  i  s, 
like  aypios,  growing  wild  in  the  fields,  like  /ems,  but  aa 
a  milder  expression,  for  ferus  (</>%?e9)  denotes  wild- 


188  SABULO SACER. 

ness  as  an  inward  nature  ;  a  g  r  e  s  t  i  s,  merely  as  a 
mark  of  the  place  of  residence,  or  of  extraction.  8 
In  a  spiritual  sense,  rusticus  denotes  more  an  intel 
lectual,  a  g  r  e  s  t  i  s  more  a  moral  roughness  ;  r  u  s  t  i- 
\j  n.s,  like  countrified,  has  a  reference  to  bashfulness  and 
uncouthness  ;  in  its  best  sense,  it  is  allied  to  innocence  ; 
in  its  worst,  to  awkwardness :  whereas  a  g  r  e  s  t  i  s,  like 
boorish,  has  a  reference  to  shamelessness  and  vulgarity, 
is  never  used  in  a  good  sense,  but  borders  on  feritas, 
and  answers  to  the  German  word  Flegelei,  '  churlish 
ness.'  The  rusticus,  in  opp.  to  urbanus,  violates  only 
the  conventional  laws  of  decorum  ;  the  agrestis,  in  opp. 
to  humanus,  the  natural  laws  of  decorum  also.  4. 
When  Cicero  wishes  to  give  to  rusticus  a  still  milder 
sense,  and  secure  it  from  ambiguity,  he  adopts  the  word 
rusticanus ;  so  that,  according  to  him,  rusticus  ia 
one  who  actually  lives  in  a  country- village,  rustica 
nus,  one  who  resembles  those  who  live  in  country-villa 
ges  ;  hence  among  the  rusticani  the  municipes  may  be 
reckoned,  as  rusticorum 


S. 


SABULO;  HARENA;  SABURA.  Sabulo  (from 
po?,  -i/r^o?,)  and  in  Pliny  s  a  b  u  1  u  m,  denote  sand,  aa 
a  sort  of  light  soil  ;  harena,  arena  (from  'xepds), 
as  a  dry  stony  soil,  as  small  or  pounded  pebbles,  in  opp. 
to  a  fruitful  soil  ;  sabura,  saburra,  with  especial 
reference  to  its  use,  as  shipsand,  ballast,  (vi.  311.) 

SACELLUM,  see  Templum. 

SACER  ;  SANCTUS.  S  a  c  e  r  (ayo?)  denotes  that 
which  is  sacred,  inasmuch  as  it  belongs  to  the  gods,  in 
opp.  to  profanus,  like  lepo<:  ;  whereas  s  a  n  c  t  u  s 
(from  071/09)  inasmuch  as  it  is  under  the  protection  of 
the  gods,  and,  being  guarded  from  profanation,  is,  in 
consequence,  pure  and  spotless,  in  opp.  to  pollutus,  like 
Hence  sanctus  homo  is  a  pure,  pious  man  ; 


SACRAMENTUM S^VITIA.  189 

B  a  c  e  r,  one  accursed,  devoted  to  the  gods  as  an  expi 
atory  sacrifice.  In  the  same  manner  s  a  n  c  i  r  e  means 
to  place  under  the  immediate  protection  of  the  gods, 
as  laws  and  compacts,  for  example ;  whereas  s  a  c  r  a  r  e 
means  to  dedicate  to  the  gods,  as  temples  and  altars, 
for  example,  (iii.  198.) 

SACRAMENTUM,  see  Jusjurandum. 

SACRARE;  CONSECRARE;  DICARE;  DEDICARE.  Sa- 
crare,  consecrare,  mean  to  hallow,  with  refer 
ence  to  men,  with  regard  to  whom  the  profane  use  of  a 
thing  is  withdrawn  and  forbidden ;  dicare,  dedi- 
c  a  r  e  (from  Se^ecr^at)  mean  to  dedicate  with  reference 
to  the  gods,  to  whom  the  thing  is  set  apart  as  their  prop 
erty.  Hence  consecrare  may  be  used  in  an  abso 
lute  sense,  but  d  e  d  i  c  a  r  e  has  always  a  reference  to 
the  new  proprietors. 

S^EPE  ;  CREBRO  ;  FREQUENTER  ;  FREQUENTARE  ;  CELE- 
BRARE.  1.  Saepe  denotes  often,  in  opp.  to  semel,  Suet. 
Ner.  33 ;  nonnunquam,Cic.  Or.  66 ;  semper,  like  TroXXa- 
/a?  ;  whereas  c  r  e  b  r  o  and  f  r  e  qu  e  n  t  e  r,  in  opp.  to  raro, 
Rhet.  ad  Her.  iv.  23.  Cic.  Or.  66  ;  c  r  e  b  r  o,  often, 
and  in  quick  succession,  and  rather  too  often  than  too 
seldom,  like  ^a/za ;  but  frequenter  (partic.  from 
farck-e)  often,  and  not  too  seldom  ;  for  in  general  c  r  e- 
b  e  r  denotes  a  multifarious  assembly,  inasmuch  as  it  is 
dense  and  crowded;  whereas  frequens,  inasmuch 
as  it  is  numerously  attended.  Consequently,  fre 
quens  rather  implies  praise,  like  largus ;  c  r  e  b  e  r, 
blame,  like  spissus.  And  frequentes  senatores  denote 
the  senate,  when  represented  as  complete  ;  crebri  sen- 
atores,  as  wanting  room  on  account  of  their  number, 
and  forced  to  sit  close.  2.  Frequentare  means 
to  visit  a  place  often,  and  not  neglect  it :  whereas  c  e  1- 
e  b  r  a  r  e,  to  visit  it  often,  and  thereby  to  enlivea  it, 
and  to  fill  it  with  festive  sounds,  (i.  17.) 

S.EVITIA  ;  CRUDELITAS.  S  ge  v  i  t  i  a  (from  at,  atVo?) 
denotes  the  blood-thirsty  cruelty  of  ttie  tyrant,  who  acts 
like  a  ravenous  beast,  that  kills  and  tears,  its  prey,  in 


190  S^EVUS  —  2A.LVUS. 

opp.  to  mamuetudo ;  whereas  crudelitas  (from 
A;/)uo9,  crudus)  denotes  the  reckless  cruelty  of  the  judge, 
who  enforces  the  utmost  rigor  of  the  law,  in  opp.  to 
dementia.  Sen.  Clem.  2.  Cic.  Lig.  3.  Att.  viii.  9. 
Plin.  Pan.  3. 

S^fflvus,  see  Atrox.  SALSUS,  see  Lepidus. 

SALTUS,  see  Silva.  SALUBER,  see  Salus. 

SALUS  ;  SANITAS  ;  YALENS  ;  SALUBER  ;  SAN  us  ;  SAL- 
UTARIS.  1.  Salus  denotes  existence  in  general,  in 
opp.  to  interitus  ;  whereas  s  a  n  i  t  a  s,  the  health  of  the 
person  existing,  in  opp.  to  cegritudo  ;  first  of  the  body, 
then,  in  a  higher  degree,  of  the  soul.  2.  S  a  n  u  s  and 
v  a  1  e  n  s  denote,  health  as  a  temporary  state,  and  are 
allied  in  sense  info. integer;  whereas  saluber  and  val- 
idus  denote  habitual  qualities,  and  are  allied  in  sense 
with  robust  us.  Hence  salubris  oratio  means  a  speech 
sound  in  matter,  possessing  original  strength  ;  sana,  a 
temperate  and  discreet  speech.  Cic.  Brut.  13.  51. 
Tac.  Dial.  25.  Plin.  Ep.  ix.  26.  3.  S  a  n  u  s  and  s  a  1- 
u  b  e  r  represent  health,  merely  as  finding  one's  self 
well ;  v  a  1  e  n  s  and  v  a  1  i  d  u  s,  as  possessing  strength 
to  act.  4.  Saluber  in  a  transitive  sense  meaiis, 
what  brings  sanitas,  in  opp.  to  pestilens,  like  vyieivos ; 
whereas  s  a  1  u  t  a  r  i  s,  what  brings  salus,  in  opp.  tvpes- 
tiferus,  like  crwTrjpios.  Cato,  apud  Plin'  II.  N.  xviii. 
6.  Nihil  salutare  est  nisi  quod  toto  anno  salubre.  (i.  31.) 

SALUS,  see  Vita. 

SALUTARIS,  see  Salus. 

SALVE,  see  Ave. 

SALVUS  ;  SOSPES  ;  INCOLUMIS  ;  INTEGER.  S  a  1  v  u  s 
and  sos  pe  s  denote,  like  crw9,  being  safe  and  sound, 
in  opp.  to  being  killed  ;  s  a  1  v  u  s  is  the  customary, 
s  o  s  p  e  s  a  select  expression  ;  whereas  incolumis 
and  integer,  like  ao-Kifitrjs,  denote  being  unhurt  and 
—  ft  ?<C-  untouched  ;  i  n  c  o  1  u  m  i  s  (from  calvere,  calamitas,  tco\- 
ovco),  in  opp.  to  being  wounded,  etc. ;  integer  (from 
tangere)  in  opp.  to  being  attacked.  Tac.  Hist.  i.  84. 
Mea  cuin  vestra  salus  iiicolundtate  senatus  firmatur; 


SANAEE SAPIENS.  101 

that  is,  our  safety  is  assured  by  the  senate  not  having 
had  a  hair  touched.  And,  i.  66.  Verba  Fabii  salu* 
tern  incolumitatemque  Viennensiurn  commendantis  ;  sa- 
lus  refers  to  being  killed,  incolumitas  to  being  plun 
dered :  comp.  with  Cic.  Orat.  iii.  45,  178.  Dejot.  15. 
Sunt  ture  clementige-monumenta  .  .  .  eoruin  incolumita/- 
tes  quibus  salutem  dedisti.  (iii.  306.) 

SANARE,  see  Mederi, 

SANCTUS,  see  Sacer  and  Bonus. 

SANGUIS  ;  CRUOR  ;  SANGUINEUS  ;  SANGUINOLENTUS  ; 
CRUENTUS.  1.  S  a  n  g  u  i  s  denotes  the  blood  circulat 
ing  in  the  body,  living  and  supporting  life,  like  al/jLa ; 
c  r  u  o  r  (fcpvos)  the  blood  gushing  from  the  body,  like 
/3poro?.  Cic.  N.  D.  ii.  55.  Sanguis  per  venas  in  omne cor* 
pus  diffunditur:  comp.  with  Rose.  Am.  7, 19.  Ut  cruorem 
inimici  quam  recentissimum  ostenderet.  Tac.  Ann.  xii. 
46.  Mox  ubi  sanyuis  artus  extremes  suifuderit,  levi  ic- 
tu  cruorem  eliciunt  atque  invicem.lambunt.  S  a  n  g  u  i  s 
is  the  condition  of  physical  life  ;  c  r  u  o  r,  the  symbol 
of  death  by  slaughter.  2.  Sanguineus  means, 
consisting  of  blood,  sanguinolentus,  smelling  af 
ter  blood,  or  blood-thirsty ;  cruentus,  red  with 
blood,  (iv.  258.). 

SANIES;  Pus.  Sanies  (from  aia-avov)  denotes 
running,  consequently,  offensive  matter ;  pus  (from 
7r$W),  corroding,  consequently,  pernicious  matter. 
Cels.  v.  26,  20.  (vi.  316.) 

SANITAS,  SANUS,  see  Solus. 

SAPIENS  ;  PRUDENS  ;  CALLIDUS  ;  SCITUS  ;  SOLERS  ; 
CORDATUS  ;  CATUS.  1.  Sapiens  (from  O-^TTO))  is 
the  person  who  chooses  right  objects,  from  ennobling 
views,  and  pursues  them  with  quietness  of  mind  ;  p  r  u^ 
dens  and  c  a  i  1  i  d  u  s  denote  the  person  who  chooses 
right  means,  and  regulates  them  with  circumspection  ; 
prudentia  is  a  natural  judiciousness,  pervading  a 
man's  whole  nature :  c  a  1 1  i  d  i  t  a  s,  an  acquired  knowl 
edge  of  the  world  and  of  men,  gained  by  experience 
and  practice.  Cic.  Fr.  Scaur.  5.  Ilominis  prudentia 


192  SAPOR SATIS. 

natura,  callidi  usu,  doctrina  eruditi.  2.  Prudens 
is  the  person  who  has  accurate  practical  views,  in  opp. 
to  stultas  ;  s  c  i  t  u  s,  who  has  tact,  mother-wit,  and  the 
faculty  of  combination  ;  s  o  1  e  r  s,  who  possesses  prac 
tical  genius  and  inventive  power  ;  cordatus,  who 
has  his  head  in  the  right  place,  in  opp.  to  excor*  ;  c  a- 
t  u  s,  who  discovers  and  knows  secret  means  and  ways. 
(v.  114.) 

SAPOR;  GUSTUS  ;  GUSTARE ;  LIBARE.  1.  Sapor 
denotes  objectively  the  flavor  which  a  thing  has,  or 
gives  out,  in  opp.  to  odor,  etc. ;  gustus  or  gusta- 
t  u  s  (ycvaai,^  denotes,  subjectively,  the  sensation  occa 
sioned  by  this  flavor,  or  the  sense  of  taste,  in  opp.  to 
olfactus,  etc.  Sen.  Ep.  109.  Debet  esse  optatus  ad 
hujus  modi  gustum,  ut  ille  tali  sapore  capiatur.  2.  The 
1  i  b  a  n  s  puts  only  a  small  portion  of  any  thing  to,  or 
into,  his  mouth  ;  whereas  the  g  u  s  t  a  n  s  has  the  sense 
of  the  effect  of  what  he  tastes,  and  is  conscious  of  its 
flavor.  Ovid,  Amor.  i.  4,  84.  Si  tibi  forte  dabit,  quae 
prcegustaverit  ipse,  rejice  libatos  illius  ore  dapes.  (iii. 
125.) 

SARMENTUM,  see  liami. 

SATELLES  ;  STIPATOR.  S  a  t  e  1 1  e  s  (from  o-TeXXco) 
denotes  an  attendant,  as  a  hired  servant ;  s  t  i  p  a  t  o  r 
(from  <7Ta/>o?)  as  a  guard.  Cic.  Hull.  ii.  ]3.  Ex 
equestri  loco  ducentos  in  singulos  annos  stipatores  cor- 
poris  constituit,  eosdem  ministros  et  satellites  potestatis. 
(vi.  318.) 

SATIS  ;  AFFATIM  ;  ABUNDE.  1.  Satis  (from  aa-rj) 
denotes,  like  //ca^w?,  a  sufficient'  measure,  without  any 
accessory  reference ;  whereas  a  f  f  a  t  i  m  and  a  b  u  n  d  e 
with  the  accessory  notion  of  rather  too  much  than  too  lit 
tie  ;  a  b  u  n  d  e,  like  aXt9,  with  an  objective  and  abso 
lute  reference  ;  whereas  a  f  f  a  t  i  m,  like  ac^oz/o)?,  in  a 
subjective  and  relative  sense.  A  person  may  have 
worked  affatimt  according  to  his  own  opinion,  and  yet  not 
satis.  Cic.  Att.  ii.  16.  Puto  enim  me  Dicrearcho  aff'ctr 
tim  satis  fecisse.  And,  xvi.  1.  /Satis  est  et  affatim 


SATIS  —  SA.XUM.  193 

prorsus.  Liv.  iv.  22.  Frumentum  non  necessitati  satis, 
sed  copiaa  quoque  abundeQx.  ante  confecto  sufficiebat.  2. 
Sat i are  denotes  satisfying,  as  the  appeasing  of  a 
want  generally,  of  hunger,  of  a,  longing,  etc. ;  whereas 
s  a  t  u  r  a  r  e,  as  the  appeasing  of  an  unnatural  craving, 
of  an  over-eager  longing,  or  a  voracious  hunger,  of  ha 
tred,  of  the  thirst  for  blood,  (i.  109.) 

SATIS  HABERE;  CONTENTUM  ESSE;  Boxr  CONSULERE; 
CONTENTUS ;  ^EQUUS  ANIMUS.  1.  Satis  habere, 
that  is,  to  consider  as  enough,  expresses  a  judgment, 
and  is  only  a  sign  of  an  unimpassioned  judgment  of  the 
right  measure  ;  whereas  contentum  esse,  to  be 
satisfied,  expresses  a  feeling  and  is  a  sign  of  moderation 
and  self-government;  lastly,  boni  consulere,  to 
take  in  good  part,  an  act  of  the  will,  by  which  a  person 
resigns  the  realizing  of  his  wish,  and  acquiesces  as  be 
comes  a  man,  in  what  is  inevitable.  Satis  habere 
is  in  construction  with  an  infinitive ;  contentum 
esse,  generally  with  an  ablative,  or  with  quod.  Cic. 
Orat.  iii.  19  ;  comp.  with  Fr.  Clod.  6.  2.  C  o  n  t  e  n- 
tus  animus  denotes  a  relative  contentedness,  which 
puts  up  with  and  does  not  murmur  at  the  want  of  com 
plete  success  ;  aequus  animus,  an  absolute  content 
edness,  which  feels  quite  satisfied,  and  does  not  wish  for 
a  more  prosperous  state,  (v.  343.) 

SATISFACTIO,  see  Purgatio. 

SATURARE,  see  Satis. 

SAUCIUS,  see  Vidnus. 

SAXUM  ;  RUPES  ;  CAUTES  ;  PETRA  ;  SCOPULI  ;  LA 
PIS  ;  CALCULUS  ;  SCRUPULUS.  1.  S  a  x  u  m,  r  u  p  e  s, 
and  c  a  u  t  e  s,  are  greater  ;  1  a  p  i  s,  c  a  1  x,  and  s  c  r  u- 
p  u  s,  smaller  masses  of  stone.  Plin.  H.  N.  xxxvi.  22. 
Silex  viridis  ubi  invenifcur,  lapis,  non  saxum  est.  2. 
S  a  x  a  (from  -v^e/ca?,  ^^%«)  are  greater  masses  of 
stone,  in  whatever  form,  like  Trerpai ;  r  u  p  e  s  and  p  e- 
t  r  ae  (jrerpaL,  from  ireaeiv)  are  steep  and  high,  like 
rocks,  and  therefore  difficult  to  climb  ;  c  a  u  t  e  s  and 
8  c  o  p  u  1  i  are  rough  and  pointed,  like  crags,  and  there- 
Q  13 


194  SCANDERE SCELESTUS. 

fore  threaten  danger  ;  the  c  a  u  t  e  s  are  smaller,  and 
also  not  visible  in  the  water,  and  therefore  deceitful ; 
the  s  c  o  p  u  1  i  (from  /co^ai)  jutting  upwards,  threaten 
and  announce  danger,  like  atcoTreXoi.  3.  Lapis 
(aXn/r)  is  the  most  general  expression,  and  denotes  the 
stone  only  as  a  material  substance,  without  regard  to 
its  form,  like  X/^o?  ;  calculus,  is  a  smooth,  gener 
ally  round  pebble ;  scrupulus,  a  rough,  generally 
angular  pebble  ;  but  for  this  meaning  of  scrupulus, 
the  dimin.  of  scrupus,  we  have  only  the  authority  of 
grammarians  ;  in  authors  it  has  only  the  figurative 
meaning  of  scruple,  (v.  191.) 

SCANDERE  ;  ADSCENDERE  ;  ESCENDERE  ;  COXSCEN- 
DERE ;  INSCENDERE.  Scandere  means  to  mount  a 
steep  height,  which  is  connected  with  exertion,  and  gen- 
•erally  brings"  both  hands  and  feet  into  requisition,  as  to 
climb ;  whereas  adscendere,  escendere,  con- 
scendere,  and  inscendere,  mean  to  mount  a 
height,  in  a  general  sense ;  adscendere,  without 
any  accessory  notion,  merely  in  opp.  to  descendere ; 
whereas  escendere  means  to  mount  a  height  which 
is  fortified,  like  ramparts,  walls,  or  which  confers  dis 
tinction,  as  the  rostrum ;  conscendere,  to  mount 
something  in  company  with  others,  a  ship  for  instance  ; 
inscendere,  to  mount  an  enclosed  space,  a  carriage 
for  instance,  (iv.  60.) 

SCAPHA,  see  Navigium. 

SCELESTUS  ;  SCELERATUS  ;  NEFARIUS  ;  NEFANDUS  ; 
IMPIUS.  Scelestus  (from  scelus,  cr/cXi^o?)  has 
reference  to  the  mind,  like  ad  scelera  pronus  and 
promptus ;  whereas  sceleratus,  to  actions,  like 
sceleribus  pollutes  atque  opertus.  Hence  the  epithet 
sceleratus  is  applied  to  things,  to  porta,  campus, 
vicus ;  and,  in  general,  things  can  be  called  scdesta 
only  by  personification.  In  the  like  manner  nefa- 
r  i  u  s  and  i  m  p  i  u  s  as  applied  to  the  impiety  of  the 
person  who  acts,  only  with  this  distinction,  that  the  im- 
pius  is  impious  only  in  mind,  the  nefarius  in  his  actiona 


SCELUS  —  SEMPITERNUS.  195 

also  ;  whereas  nefandus  refers  to  the  horrible  enor 
mity  of  an  action,  (ii.  149.) 

SCELUS,  see  Delictum.         SCHOLA,  see  .Ludus. 

SCIENTIA,  see  Cognitio.       SCINDERE,  see  Findere. 

SCIPIO,  see  Fastis.  SCISCITARI,  see  Rogare. 

SCITUS,  see  Sapiens.  SCOBINA,  see  Lima. 

SCOPULI,  see  Saxum.  SCORTUM,  see  Pellex. 

SCROBS,  see  Specus.  SCROPHA.  see  Sus. 

SCRUPULUS,  see  Saxum.      SCRUTARI,  see  Qucerere. 

SCUTUM  ;  CLYPEUS  ;  PARMA.  Scutum  (OTCUTO?) 
is  a  larger  shield,  covering  the  whole  body,  ad/cos ; 
c  1  y  p  e  u  s  and  p  a  r  m  a  smaller  shields  of  a  round 
form,  ao-TT/9  ;  c  1  y  p  e  u  s  (/cXoTrto?,  KoXv-fyai)  for  foot- 
soldiers  ;  p  a  r  m  a  (TraAyu/j?)  for  horse-soldiers  also  ; 
lastly,  p  e  1 1  a  (TreXr?/)  a  small  shield  in  the  form  of  a 
half-moon  ;  c  e  t  r  a,  a  small  leathern  shield.  Liv.  ix. 
19.  Macedonibus  clupeus  .  .  .  Romano  scutum,  majus 
corpori  tegumentum.  Liv.  xxxi.  36.  Cetratos,  quos 
peltastas  vocant,  in  insidiis  abdiderat. 

SCYPHUS,  see  Poculum.     SECESSIO,  see  Turbce. 

SECRETA,  see  Arcana.       SECURIS,  see  Ascia. 

SECURUS,  see  Tutus. 

SEDES  ;  SEDILE  ;  SELLA.  S  e  d  e  s  is  simply  a  place 
for  sitting,  like  e£o?  ;  whereas  s  e  d  i  1  e  and  s  e  1 1  a  are 
artificially  prepared  seats  ;  s  e  d  i  1  e,  in  any  form  chosen, 
as  a  stool  or  bench,  whether  movable  or  immovable,  like 
eSpa  ;  s  e  1 1  a,  of  a  particular  form,  as  a  chair  or  throne, 
like  ^oz/o?. 

SEDITIO,  see  Turbce.         SEGNITIA,  see  Jg-navia. 

SEMITA,  see  Iter.  SEMO,  see  Numen. 

SEMPER  ;  USQUE.  Semper  (a/jLvrepes)  means  4  al 
ways'  and  ;  ever,'  absolutely,  without  reference  to  any 
definite  limit ;  whereas  usque  only  relatively  '  al 
ways,'  within  a  definite  limit,  in  usque  dum,  etc. ;  but 
by  the  poets  it  is  used  without  any  additional  clause,  aa 
in  Horace,  for  example,  Sat.  i.  9.  Usque  sequar  te 
(i.  14.) 

SEMPITERNUS,  see  Continuus. 


]  96  SENECTA SERIES. 

SENECTA,  SBNECTUS,  SENIUM,  see  Veins. 

SENEX,  see  Puer  and  Vetus. 

SENSIM,  see  Paulatim. 

&ENTENTIA;  OPINIO  ;  SUFFRAGIUM.  1.  Senten- 
t  i  a  is  the  view  of  a  subject,  resting  upon  clear  percep 
tion  and  acquired  conviction,  like  yvco/Arj ;  opinio,  an 
opinion  resting  upon  mere  feeling,  like  $6%a.  2.  S  e  n- 
t  e  n  t  i  a  is  the  vote  of  a  senator  upon  any  motion,  etc., 
like  yvw/Ar) ;  whereas  suffragium,  the  simple  voting, 
pronouncing  yes  or  no,  or  a  name,  like  -v/r^o?. 

SENTES,  see  Dumi. 

SENTIRE,  see  Intelligere.       * 

SEORSUM  ;  SEPARATIM.  S  e  o  r  s  u  m  means  set  apart, 
in  order  to  prevent  a  thing  being  common,  with  the  ac 
cessory  notion  of  secrecy ;  whereas  separatim  means 
separated,  in  order  to  prevent  confusion,  with  the  ac 
cessory  notion  of  arrangement. 

SEPELIRE  ;  CONDERE  ;  HUMARE.  S  e  p  e  1  i  r  e  and 
c  o  n  d  e  r  e  denote  complete  burial,  the  more  or  less  sol 
emn  interment  of  the  remains  of  a  dead  person,  with  or 
without  previous  burning ;  s  e  p  e  1  i  r  e  (Goth,  filhan, 
acr-TraXaf  )  as  a  proper  and  technical  expression  ;  c  o  n- 
d  e  r  e  (Kard&eivai)  as  a  general  and  softer  expression ; 
whereas  h  u  m  a  r  e  means  depositing  in  the  earth,  as 
the  last  part  of  burial,  in  opp.  to  cremare. 

SERA  ;  CLAUSTRUM  ;  PESSULUS  ;  REPAGULUM  ;  OBEX. 
S  e  r  se  and  c  1  a  u  s  t  r  a  are  bolts  ;  sera  (seruisse, 
eipeiv)  a  movable  bolt,  that  is  put  on  the  door  ;  c  1  a  u  s- 
t  r  u  m,  a  bolt  that  is  fastened  to  the  door  ;  whereas 
pessuli,  repagula,  and  o  b  i  c  e  s,  are  merely  bars, 
•which  supply  the  place  of  bolts  ;  p  e  s  s  u  1  u  s  (Trdcrcra- 
Xo?)  a  smaller  bar  for  the  fores,  Plaut.  Aul.  i.  2,  25. 
Ter.  Heaut.  ii.  3,  47  ;  whereas  repagulum  (from 
irvjgai),  pangere,  a  greater  bar  for  the  valvts,  Cic. 
Yerr.  iv.  43.  Plin.  H.  N.  xvi.  42,  and  o  b  e  x  (from 
objicere)  for  the  porta,  Tac.  H.  iii.  30.  Ann.  xiii.  39. 
(v.  292.) 

SERIES  ;  ORDO.    Series  (from  serere,  eipeiv)  means  a 


SERIUS SERMO.  197 

row,  as  an  outward,  mechanical,  accidental  association  of 
things,  which,  according  to  their  nature,  are  of  the  like 
sort ;  whereas  o  r  d  o  (from  a^&//.o9,  pv^/j,6s)  an  in 
ward,  ideal,  necessary  association  of  things,  which,  ac 
cording  to  their  destination,  belong  to  one  another.  S  e- 
r  I  e  s  is  a  mathematical ;  o  r  d  o,  a  moral  notion,  (vi. 
380.) 

SERIUS  ;  SEVERUS.  S  e  v  e  r  u  s  (avrjpos)  means,  ac 
tively,  one  who  cuts  no  jokes  ;  s  e  r  i  u  s,  in  a  neutral 
sense,  what  is  no  subject  for  joking ;  and  severe 
means  earnestly  ;  s  e  r  i  o,  in  earnest ;  whence  s  e  v  e- 
r  u  s  is  an  epithet  for  persons,  s  e  r  i  u  s  for  things  ;  Hor. 
A.  P.  105.  Decent  vultum  sevcrum  seria  dictu.  Se- 
nec.  Tranq.  15.  Nihil  magnum,  nihil  severum  nee  se- 
rium  quidem  ex  tanto  apparatu  putat.  Severus  is 
in  opp.  to  hilaris,  Cic.  Brut.  93,  remissus,  Orat.  ii.  17, 
luxuriosus,  Quintil.  xi.  3,  74;  whereas  seriusisin 
opp.  to  jucundus,  jocosus  ;  and  s  e  r  i  o  to  joco,  per  jo- 
cum.  Yet  s  e  v  e  r  u  s  also  supplies  the  place  of  serius  ; 
particularly  in  severior,  severissimus,  and  severitas, 
because  serins  does  not  possess  these  forms,  (i.  75.) 

SERMO  ;  COLLOQUIUM  ;  ORATIO.  1.  S  e  r  m  o  (elpb- 
AMTZ/O?)  denotes  a  conversation  accidentally  arising,  or 
at  least  carried  on  without  any  fixed  and  serious  pur 
pose ;  whereas  colloquium,  generally  a  conversa 
tion  agreed  upon  for  a  particular  purpose,  like  a  con 
ference.  2.  Sermo  is  a  natural  mode  of  speaking  ; 
o  r  a  t  i  o,  a  speech  premeditated  and  prepared  accord 
ing  to  the  rules  of  art.  The  sermo  arises  when,  in  or 
dinary  life,  an  individual  speaks  longer  than  usual,  and 
continues  speaking,  and  is  accidentally  not  interrupted ; 
the  oratio  has  a  definite  extent  with  an  observable  be 
ginning,  middle,  and  end,  and  in  it  the  speaker  calcu 
lates  upon  not  being  interrupted.  In  the  sermo,  the 
language  of  ordinary  life  predominates,  whether  in 
prose  or  verse,  as  in  the  comic  poets,  and  in  the  Ser- 
mones  of  Horace  ;  whereas  in  the  oratio  the  language  ia 
select,  and  in  conformity  to  the  rules  of  rhetoric.  Cic. 
Q* 


198  SERMO SICCUS. 

Orat.  16.  Mollis  est  oratio  philosophorum  et  umbrati- 
lis  .  .  .  Itaque  sermo  potius  quam  oratio  dicitur.  Tac, 
Hist.  i.  19.  Apud  senatum  non  comptior  Galbge,  non 
longior  .  .  .  sermo  ;  Pisonis  comis  oratio.  (iv.  23.) 

SERMO,  see  Lingua. 

SERPENS,  SERPERE,  see  Repere. 

SERVUS  ;  FAMULUS  ;  MANCIPIUM  ;  MINISTER  ;  AN- 
CILLA  ;  SERVITUS  ;  SERVITIUM.  1.  S  e  r  v  u  s,  a  n  c  i  1- 
1  a,  famulus,  and  mancipium,  denote  a  servant 
who  is  not  free,  a  slave  ;  minister,  one  who  is  free, 
or  only  in  subordination.  Plin.  Ep.  x.  97.  Ancillce, 
quse  ministrce  dicebantur ;  that  is,  in  Christian  assem 
blies.  2.  S  e  r  v  u  s  (from  eip€po<i)  means  a  slave,  in 
a  political  and  juridical  sense,  as  in  a  state  of  subjuga 
tion,  in  opp.  to  dominus,  Cic.  Verr.  iv.  50,  like  £ouAo? 
and  S/wo?  ;  famulus  (j^a/mXo?  ?)  in  a  patriarchal 
sense,  as  belonging  to  and  part  of  the  family,  in  opp.  to 
herns,  Cic.  Off',  ii.  7,  like  olKer^  ;  m  a  n  c  i  p  i  u  m,  in 
an  economical  sense,  as  a  possession  and  marketable 
commodity,  like  av^pdiro'Bov.  3.  S  e  r  v  a  means  a  fe 
male  slave,  with  especial  reference  to  her  legal  condi 
tion  ;  a  n  c  i  1 1  a,  in  ordinary  life,  as  the  feminine  of 
servus.  Servitus  denotes  slavery,  quite  indifferent 
ly,  as  a  regular,  natural,  legal  state  ;  whereas  s  e  r  v  i- 
tium,  either  with  contempt  or -compassion,  as  an  ir 
regular,  compulsory,  ignominious  state.  Most  prose 
writers,  however,  use  servitus  merely  as  the  abstract ; 
servitium,  and  especially  servitia,  as  the  concrete  term 
for  servi.  (v.  136.) 

SEVERITAS ;  GRA VITAS ;  STRENUITAS.  Severitas 
(auT/poTT;?)  means  earnestness,  so  far  as  it  is  seated  in 
the  mind  ;  g  r  a  v  i  t  a  s  (from  <yepaio<$)  so  far  as  it 
makes  an  impression  on  others ;  strenuitas  (from 
crr/3^^9,  SoatW)  so  far  as  it  shows  itself  in  action,  (ii. 
129.) 

SEVERUS,  see  Austerus  and  Serins. 

SICA,  see  Gladius.         SICARIUS,  see  Homicida. 

Siccus,  see  Aridus.       SIDUS,  see  Stella. 


SIGNUM SISTERE.  199 

SIGNUM,  see  Imago. 

SILERE  ;  TACERE  ; .  RETICERE  ;  OBTICERE.  1.  S  i* 
1  e  r  e  (from  eXXo?)  means  to  b-3  still,  o-iwirav,  in  opp. 
to  strepere,  Suet.  Aug.  94  ;  whereas  t  a  c  e  r  e  (from  te- 
gere  ?)  means  to  be  silent,  aiyav,  in  opp.  to  loqui,  di 
cer  e.  And  the  compound  word  reticere,  if  a  man 
has  something  to  say,  and  keeps  it  to  himself,  in  opp.  to 
eloqui,  proloqui;  but  obticere,  if  a  man  does  not 
speak  to  one  who  asks  or  expects  an  explanation,  in  opp. 
to  respondere.  Cic.  Harusp.  28.  Sed  tamen  facile  ta- 
centibus  cseteris  reticuissem.  2.  T  a  c  e  n  s  and  t  a  c  i- 
t  u  s  denote  being  silent  merely  as  a  temporary  state  ; 
t  a  c  e  n  s  means  any  one  who  does  not  speak  ;  t  a  c  i- 
t  u  s,  one  who,  when  an  opportunity  for  speaking -offers, 
purposely  refrains,  and  observes  a  significant  silence ; 
whereas  taciturnus  denotes,  silence  as  an  habitual 
quality,  like  close  and  reserved,  (i.  85.) 

SILVA  ;  SALTUS  ;  NEMUS  ;  Lucus.  S  i  1  v  a  (y\rj) 
denotes  a  wood,  in  a  general  sense,  merely  with  refer 
ence  to  the  timber,  like  v\rj ;  whereas  s  a  1 1  u  s  (aXcro?) 
as  a  wild  place,  or  wood  in  the  midst  of  mountains,  like 
VCITTIJ  ;  n  e  m  u  s  (ve^os)  as  a  pleasant  place,  as  a  grove; 
1  u  c  u  s  (Xo;^??)  as  a  sacred  place,  as  a  grove  conse 
crated  to  the  gods,  like  aXcro?,  aXrt?.  (ii.  93.) 

SIMPUVIUM,  see  Poculum.   SIMULACRUM,  see  Imago. 

SIMULATIO,  see  Imitatio.      SIMULTAS,  see  Odium. 

SINERE,  see  Ferre.  SINGULARIS,  s.  Eminem. 

SINISTER  ;  LJSVUS.  Sinister  (old  Germ,  winis- 
tra)  denotes  the  left,  as  a  usual  and  prosaic  expression, 
like  apia-Tepbs  ;  1  se  v  u  s  (Xato?)  as  a  select  and  poetical 
expression,  like  ovouo?.  In  a  figurative  sense  s  i  n  i  s- 
t  e  r  is  the  symbol  of  unpropitiousness  and  of  disaster  ; 
Isevus,  of  perverseness  and  of  awkwardness,  (vi.  336.) 

SINUS,  see  Gremium. 

SISTERE  ;  INHIBBRE  ;  STATUERE.  S  i  s  t  e  r  e  and 
i  n  h  i  b  e  r  e  mean,  to  make  any  thing  stand  still ;  s  i  s- 
t  e  r  e  (io-ravcu)  with  reference  to  a  living  and  running 
object ;  i  n  h  i  b  e  r  e,  to  a  lifeless  object,  that  has  merely 


200  SITUM SOLEMNIA. 

been  put  in  motion ;  whereas  statuere  means  to  make 
any  thing  stand  fast.  (iv.  299.) 

SITUM  ESSE,  see  Cubare. 

SITUS,  see  Lutum. 

SOCIETAS,  see  Foedus. 

•  Socius  ;  SODALIS  ;  AMICUS  ;  FAMILIARIS  ;  PARTI- 
CEPS  ;  CONSORS.  1.  S  o  c  i  i  (from  sequi)  are  bound  by 
common  interests  to  act  together,  as  partners,  compan 
ions,  etc.  ;  s  o  d  a  1  e  s  and  s  o  c  i  e  n  n  i,  like  erat^ot,  are 
bound  only  by  being  pleased  with  each  to  the  common 
enjoyment  of  life,  as  comrades  and  good  friends  ; 
but  s  o  d  a  1  i  s  (from  e^o?,  $^eto?,)  is  the  more  ele 
vated,  sociennus,  a  more  comic  expression.  S  o- 
c  i  u  s  is  generally  in  construction  with  an  objective 
genitive,  which  names  the  purpose  of  the  sodatio ; 
whereas  s  o  d  a  1  i  s  only  with  a  subjective  genitive, 
which  names  the  other  sodalis ;  socius  periculi,  culpce, 
but  sodalis  meus.  2.  S  o  d  a  1  i  s  is  a  good  friend,  with 
whom  one  stands  in  a  sociable,  that  is  to  say,  a  calm 
state  of  intercourse;  a  mi  c  us,  a  friend,  with  whom 
one  exchanges  the  sacred  feeling  of  love  and  respect ; 
familiar  is,  a  confidant,  to  whom  one  is  bound,  as 
one  heart  and  soul,  in  mirth  and  sorrow.  3.  .The  s  o- 
c  i  u  s  r  e  i  is  considered  in  the  state  of  a  fellow-labor 
er  or  fellow- sufferer  ;  the  particeps  and  c  o  n  s  o  r  s 
as  sharers  in  an  enjoyment  or  in  a  possession ;  the  par 
ticeps,  because  he  voluntarily  takes  a  part  in  a  thing, 
in  opp.  to  expers,  like  /^ero^o? ;  the  censors,  because, 
without  co-operating,  he  is  entitled  to  a  share,  in  opp. 
to  exsors.  Cic.  Balb.  28.  Fuit  hie  multorum  illi  labo- 
rum  socius  aliquando;  est  fortasse  nunc  nonnullorum 
particeps  commodorum.  Liv.  xxi.  41,  and  Suet.  Aug. 
25.  The  co-regent  is  socius  imperil,  so  far  as  he  shares 
in  the  business  of  government ;  censors,  so  far  as  the 
office  is  merely  honorary,  (iv.  208.) 

SOCORDIA,  see  Ignavia. 

SODALIS,  see  Socius. 

SOLEMNIA  ;  FERINE  ;  DIES  FESTI  ;  FESTA.    S  o  1  e  m 


SOLERE SOLTJM.  201 

n  i  a  means  festivals,  so  far  as  they  are  solemn  or  regu 
larly  returning  institutions;  ferise.  so  far  as  they  are 
days  of  rest  and  recreation  ;  f  e  s  t  a,  or,  in  prose,  dies 
f  e  s  t  i,  so  far  as  they  are  days  of  rejoicing,  (vi.  839.) 

SOLERE  ;  CONSUEVISSE  ;  ADSOLERE.  1.  S  o  1  e  r  e 
(from  eXetz/)  is  used  of  events  and  of  actions,  like 
cfriXeiv,  to  be  used ;  whereas  consuevisse  only  of 
an  action,  with  reference  to  a  person,  like  elafoevai,  to 
be  wont.  In  Liv.  xxxviii.  17,  Haec  quibus  insolita 
atque  insueta  sunt  Graeci  timeant !  —  the  word  i  n  s  o- 
1  i  t  u  s  refers  to  the  frequency  of  their  appearance  ;  i  n- 
s  u  e  t  u  s,  to  the  connection  of  their  appearance  with 
the  individuality  of  the  subject  acting  or  suffering.  2. 
S  o  1  e  t  is  used  indifferently ;  a  s  s  o  1  e  t  involves  praise, 
and  may  be  resolved  into  recte  or  rite  solet.  (v.  73.) 

SOLERS,  see  /Sapiens.     SOLICITARE,  see  Lacessere. 

SOLICITUDO,  see  Cura. 

SOLITUDO  ;  VASTA  ;  DESERTA  ;  TESCA.  S  o  1  i  t  u  d  o 
denotes  the  solitude  of  a  place,  indifferently  or  with 
praise ;  whereas  vast  a,  desert  a,  tesca  loca,  with 
blame  ;  vasta  loca,  as  uncultivated  wastes,  in  opp.  to 
milta;  whereas  d  e  s  e  r  t  a,  as-  uninhabited  deserts,  in 
9pp.  to  habitata ;  and  tesca,  ortesqua,  (from  ta- 
cere,)  as  lonely  places,  where  an  awful  stillness  reigns, 
in  opp.  to  celebria.  (iii.  226.)  , 

SOLUM  ;  FUNDUS  ;  VADUM  ;  FUNDAMENTUM.  S  o- 
lum,  fundus,  vadum,  denote  the  natural  ground 
and  bottom  of  a  thing  ;  s  o  1  u  m,  that  of  the  earth,  on 
which  one  can  place  a  firm  foot,  in  opp.  to  the  mova 
ble  elements  air  and  water;  fundus  (from  fodere, 
/Si/^o?,)  that  of  a  vessel,  in  opp.  to  the  remaining  space 
in  the  vessel ;  vadum  (£809)  that  of  a  river,  ocean, 
or  sea,  in  opp.  to  the  water,  which  flows  into  it,  or  to 
standing  water ;  whereas  fundament um  denotes  a 
foundation  artificially  laid,  on  which  a  building,  etc. 
rests,  and  which,  in  addition  to  the  solum,  it  particularly 
needs.  Hence  the  proverbial  phrase,  Omnis  res  jam 
in  vado  est;  like  a  swimmer  who  has  reached  the  bot- 


202  SOLUM SPECUS. 

torn  of  the  water :  and  Largitio  fundum  non  habet,  like 
the  vessel  of  the  Danaides.  Cic.  Brut.  74.  Soluin  et 
quasi  fundamentum  oratoris  vides.  (v.  85.) 

SOLUM,  see  Tellus. 

SOMNUS;  SOPOR;  SOMNIUM  ;  INSOMNIUM.  1.  Som- 
n  u  s  (VTT^O?)  denotes  sleep,  as  a  usual  prosaic  expres 
sion  ;  s  o  p  o  r  (vTrap')  as  a  select  poetical  expression.  In 
prose  sopor  has  only  a  causative  meaning,  a  meana 
of  producing  sleep,  but  not  a  deep  sleep.  2.  S  o  m- 
n  i  u  m  denotes  a  dream,  in  prose,  like  ovap  ;  i  n  s  o  m- 
n  i  u  m,  in  poetry,  like  GVUTTVLOV.  (v.  278.) 

SONITUS,  see  Fragor. 

SONS,  see  Oulpa.  SOPOR,  see  /Somnus. 

SORDES,  see  I/utum.        SOSPES,  see  Salvus.  ^ 

SPARSI,  see  Passi.  SPATIARI,  see  Ambulare. 

SPECIES,  see  Figura.       SPECTARE,  see  Videre. 

SPECTRUM;  MOSTELLUM;  MANES;  LEMURES.  Spec 
trum  denotes  the  apparition  of  a  departed  spirit,  as  a 
supernatural  appearance ;  mostellum  (dimin.  from 
monstrum)  as  a  horrible  apparition ;  manes  (from 
d/jbevqva  fcdpijva)  as  the  apparition  of  a  good  spirit ;  1  e- 
mures,  as  that  of  a  hobgoblin,  (vi.  344.) 

SPECULATOR,  see  Explorator. 

SPECUS;  CAVERNA  ;  ANTRUM;  SPELUNCA;  SPELJEUM; 
FOVEA  ;  SCROBS.  1.  Specusand  caver  na  are 
cavities,  whether  under-ground,  or  on  a  level  with  the 
ground,  —  consequently,  a  species  of  antrum  ;  s  p  e- 
1  u  n  c  a  and  s  p  e  1  SQ  u  m,  cavities  with  a  perpendicular 
opening,  leading  up  into  a  mountain  ;  scrobs,  fovea, 
and  favissa,  pits  with  an  horizontal  opening,  leading 
down  into  the  earth.  2.  S  p  e  c  u  s  (<77reo9)  is  a  gap, 
with  a  longish  opening  ;  c  a  v  e  r  n  a  (from  icvap)  a 
hole,  with  a  round  opening.  3.  S  p  e  1  u  n  c  a  (cnrrj\- 
i/yf)  is  a  cavity,  in  a  merely  physical  relation,  with  ref 
erence  to  its  darkness  and  dread  fulness ;  antrum 
(avrpov)  a  grotto,  as  a  beautiful  object,  with  reference 
to  its  romantic  appearance  arid  cooling  temperature ; 
lastly,  s  p  e  1  se  u  m  (o-TrrjXaioz/)  is  used  only  by  the 


SPERARE SPERNERE.  203 

poets,  as  the  abode  and  lurking-hole  of  wild  beasts.  4. 
F  o  v  e  a  (from  (£uaz>)  is  a  pit  meant  to  remain  open, 
or  only  covered  in  order  to  keep  in  or  to  catch  a  wild 
beast ;  s  c  r  o  b  s,  a  pit  meant  to  be  filled  up  again,  and 
only  dug,  in  order  to  bury  something,  the  root  of  a  tree, 
for  instance,  or  a  corpse,  (v.  140.) 

SPERARE,  see  Vereri. 

SPERNERE  ;  CONTEMNERE  ;  DESPICERE  ;  ASPERNARI  ; 
RECUSARE  ;  FASTIDIRE  ;  NEGLIGERE.  1.  Spernimus 
rejicienda,  fugienda  ut  libidines.  Contemnimus  magna, 
metuenda  ut  pericula,  mortem.  Despioimus  infra  nos 
posita,  ut  vulgi  opiniones  ;  according  to  Lambinus.  Or, 
spernere,  spernari,  aspernari  (licTrepaiveiv) 
mean,  not  to  care  for  a  thing,  in  opp.  to  appetere,  concu- 
pisse,  Cic.  Fin.  ii.  10,  51.  Plaut.  Mil.  iv.  2,  59,  some 
thing  like  aTroftaXkeiv ;  whereas  contemnere,  poeti 
cally  t  e  m  n  e  r  e  (from  temere) ,  not  to  fear  a  thing,  in  opp. 
to  timere,  metuere,  Cic.  Fam.  vii.  82.  Att.  ii.  24.  Sen. 
Prov.  6.  Tac.  H.  ii.  92,  like  Karafypovelv  ;  lastly,  d  e  s- 
p  i  c  e  r  e,  d  e  s  p  e  c  t  a  r  e,  not  to  value  a  thing,  in  opp. 
to  smpicere,  revereri,  admirari.  Cic.  Off.  ii.  11,  38. 
Tac.  Ann.  ii.  43,  like  oki^wpeiv.  2.  S  p  e  r  n  e  r  e  de 
notes  despising,  as  an  inward  feeling,  synonymously  with 
parvi  putare,  negligere ;  spernari,  and  the  more 
usual  word,  a  s  p  e  r  n  a  r  i,  as  an  utterance  of  that  feel 
ing,  synonymously  with  recusare^  abnuere,  rejicere, 
like  waving  from  one.  In  spernere,  the  notion  of 
holding  cheap  predominates  ;  in  aspernari,  that  of 
aversion  or  rejection.  Spernere  refers  to  an  object 
which  is  at  one's  command ;  aspernari,  to  some 
thing  offered  to  us,  or  obtruded  upon  us.  3.  Asper 
nari  is  confined  to  the  simple  avowal  of  aversion ; 
whereas  recusare  includes  the  decided  declaration 
of  unwillingness.  Curt.  vi.  6,  7.  Principes  aspernan- 
tes  quidem,  sed  recusare  non  ausos  Persicis  ornaverat 
vestibus.  4.  The  spernens  follows  a  moral  and  ra 
tional  aversion,  and  acts  more  or  less  with  a  conscious 
ness  of  his  grounds  for  despising  anything ;  whereas  the 


204  SPH^ERA SPONTE. 

fastidiens  follows  a  physical  and  instinctive  aver 
sion,  whether  it  be  an  innate  or  temporary  antipathy, 
which  arises  either  from  an  actual  loathing,  or  from  what 
appears  like  it;  lastly,  the  negligens  follows  the 
suggestion  neither  of  reason,  nor  yet  of  instinct  and 
feeling,  but  acts  without  thought  or  purpose,  (ii.  178.) 

SPH^ERA,  see  Globus.         SPICA,  see  Culmus. 

SPIRITUS,  see  Anima.        SPISSUS,  see  Augustus. 

SPLENDERE,  see  Lucere.    SPOLIA,  see  Praxta. 

SPOLIARE,  see  Vastare.      SPONDERE,  see  Polliceri. 

SPONSOR ;  YAS  ;  PR.ES.  Sponsor  is  a  surety  in  a 
general  sense,  who  guarantees  any  thing  whatever; 
•whereas  v  a  s  and  p  r  93  s  are  sureties  in  a  court  of  jus 
tice  ;  v  a  s  (from  ae^Xo?)  one  who  gives  security  for  the 
appearance  of  one  or  other  party  in  court ;  p  r  33  s,  who 
gives  security  for  a  claim  of  government. 'v(iv.  113.) 

SPONTE  ;  ULTRO  ;  SUA  &PONTE  ;  VOLUNTATE  ;  LIBEN- 
TER.  1.  Sponte  (73-0^09)  means  voluntarily;  where 
as  u  1 1  r  o,  in  an  over-ready  manner  ;  so  that  s  p  o  n  t  e 
refers  to  the  mind  of  the  agent,  u  1 1  r  o  to  the  thing 
itself.  Liv.  x.  19.  Orare  ne  colleges  auxilium,  quod 
acciendum  ultro  fuerit,  sua  sponte  oblatum  sperneretur  ; 
and  Tac ,  Hist.  iv.  79.  Suet.  Caes.  6.  Sponte  ace u- 
s  a  r  e  means  to  accuse  of  one's  own  accord  ;  whereas 
ultro  accusare  means  to  obtrude  one's  self  into 
the  office  of  an  accuser,  when  one  should  be  satisfied 
with  not  being  one's  self  accused  ;  according  to  which, 
ultro  accusavit  may  be  resolved  into  the  com 
plete  phrase :  Haud  contentus  non  accusari  ab  altero, 
ultro  etiam  progressus  est,  ut  ipse  accusaret  alterum,  or, 
ultro  progressus  accusavit  alterum.  2.  Sponte,  from 
choice,  is  in  opp.  to  casu,  or  necessitate,  Colum.  ii.  1, 
13.  Plin.  Ep.  v.  14.  Tac.  Ann.  vi.  23;  whereas  sua 
sponte,  quite  of  one's  own  accord,  like  ai/rc/mro)?, 
in  opp.  to  rogatus,  provocatus,  or  invitatus.  Caes.  B. 
G.  i.  44.  Cic.  Fam.  i.  7.  iv.  3.  vii.  5.  (iii.  103.)  3. 
Sponte  and  spontaneus,  like  CKMV  and  €Kovaw^; 
paint  the  voluntary  action  as  an  act  of  the  understand- 


SQUALOR  —  STIFULA.  205 


ing;  voluntate  and  voluntarius,  like 
a"s  an  act  of  the  will,  in  opp.  to  invite  ;  1  i  b  e  n  t  e  r  and 
1  i  b  e  n  s,  like  a<7/Liei>o<j,  as  an  act  of  feeling,  in  opp.  to 
ta-dio.  (iv.  277.) 

SQUALOR,  see  Lutum.         STAGNUM,  see  Lacuna. 

STATIM,  see  Repente.        STATUA,  see  Imago. 

STATUERE,  see  Destinare  and  Sistere. 

STATUS,  see  Conditio. 

STELLA  ;  ASTUUM  ;  SIDUS.  Stella  (dimin.  of  do-rtfp) 
means  any  one  of  the  innumerable  individual  stars,  like 
aaTtjp  ;  a  strum  (aarpov),  any  one  of  the  greater 
bright  heavenly  bodies,  the  sun,  moon,  and  principal 
stars,  with  their  peculiar  names,  like  acrrpov;  sidus 
(eZSo?),  a  complication  of  stars,  a  constellation,  and,  by 
affinity  of  the  notion  with  number  and  magnitude,  a 
great  star,  like  repa?,  relpea.  A  s  t  r  u  m  and  s  t  e  1  1  a 
denote  the  star^  more  in  a  mere  physical  relation,  as 
bright  heavenly  bodies;  sidus,  more  in  an  astronomi 
cal  and  astrological  relation,  as  portentous  and  influenc 
ing  human  affairs.  Sen.  llelv.  9.  Dum  ortus  siderum, 
occasus  intervallaque,  et  causas  investigare  velocius 
meandi  vel  tardius  spectare  tot  per  noctem  stellas  mi- 
carites  liceat.  (iv.  409.) 

STERCUS,  see  Lutum.  STILLA,  see  G-utta. 

STIMULARE,  see  Pmigere.     STIPATOR,  see  Satelles. 

STIPES  ;  VALLUS  ;  PALUS  ;  SUDES.  Stipes  and 
v  a  1  1  u  s  mean  a  larger  sort  of  pale  or  stake,  like  a  pole 
or  the  stern  of  a  tree,  which  must  be  driven  into  the 
earth  with  a  rammer  ;  stipes  serves  for  various  uses, 
in  war  and  upon  other  occasions;  v  a  1  1  u  s  (the  dimin 
of  vvapos  ?)  is  chiefly  used  as  a  palisade  ;  whereas  p  a 
1  u  s  and  sudes  mean  a  smaller  sort  of  stake,  which  may 
be  driven  into  the  earth  in  the  ordinary  way  ;  p  a  1  u  3 
(from  pangere)  serves  for  various  uses,  as  a  hedge-stake, 
etc.,  and  especially  for  fastening  any  thing  to  it  ;  s  u- 
d  e  s  (from  ojb?  ?)  is  also  used,  on  account  of  its  spike, 
for  a  palisade,  a  lance,  a  javelin,  (iv.  324.) 

STIPULA,  see  Culmus. 

E 


206  STIRTA  —  STUABO. 

STTRIA,  see  G-utta. 

STIRPS  ;  GENUS  ;  GENS  ;  PROSAPIA  ;  POSTERTTAS  ; 
PROGENIES  ;  PROLES  ;  SUBOLES.  1.  S  t  i  r  p  s,  g  e- 
n  u  s,  and  gens,  denote  the  race  usually  in  an  ascend 
ing  line,  as  abstract  and  collective  terms,  for  majores ; 
whereas  prosapi  a,  progenies,  propago,  pro 
les,  s  u  b  o  1  e  s,  in  a  descending  line,  as  abstract 
and  collective  terms  for  posteri.  2.  P  r  o  s  a  p  i  a  is  an 
antiquated  solemn  expression,  and  only  to  be  used  of 
ancient  noble  families,  Cic.  Univ.  11.  Quintil.  i.  6,  40  ; 
posteritas,  the  usual  prosaic,  progenies,  a  se 
lect,  elevated  expression,  Cic.  Rep.  ii.  22 ;  proles 
and  s  u  b  o  1  e  s,  poetical  expressions,  Cic.  Or.  iii.  38  ; 
proles  denotes  children,  as  fruits  destined,  as  a 
younger  race,  to  exist  with  their  parents  ;  s  u  b  o  1  e  s, 
as  an  after- growth,  destined  to  supply  the  place  of  the 
generation  that  is  dying  off.  3.  G  e  n  s  (jyeverr)^)  is  a 
political,  genus  (70^09),  a  natural  race.  Gens  con 
sists  of  families,  whom  the  founder  of  states  has  united 
into  a  community  or  complex  family ;  genus  consists 
of  species  and  individuals,  that  by  their  common  prop 
erties  belong  to  one  and  the  same  class  of  beings,  (v. 
307). 

STIRPS  ;  TRUNCUS.  S  t  i  r  p  s  (o-rep^o?)  denotes 
the  stock  as  the  animating  and  supporting  principal 
part  of  a  tree,  in  opp.  to  the  branches  and  leaves,  as 
growing  from  it  and  dependent  upon  it ;  t  r  u  n  c  u  s,  the 
naked,  dry  part  of  the  tree,  in  opp.  to  the  branches  and 
leaves,  and  even  to  the  top  itself,  as  its  ornament ;  in 
short,  so  far  as  it  answers  to  the  trunk  of  the  human 
body.  (iv.  322.) 

STOLIDUS,  see  Stupidw. 

STOLO,  see  Rand. 

STOMACHARI,  see  Succensere. 

STRABO  ;  P./ETUS.  S  t  r  a  b  o  (arpajBos)  means,  one 
who  squints  from  nature,  or  sickness,  or  bad  habit ; 
whereas  p  oe  t  u  s,  one  who  squints  designedly  and  wag 
gishly,  (vi.  350.) 


STRAGES STUPIDUS.  207 

STRAGES,  see  Ruina.         STRENUITAS,  see  Severitas. 

STREPIDUS,  see  Fragor.     STRUES,  see  Acervus. 

STUDIUM  :  BENEVOLENTIA  ;  FAVOR  ;  GRATIA.  1. 
S  t  u  d  i  u  m  is  usually  the  attachment  and  dependent 
feeling  of  the  lower  towards  the  higher,  of  the  sol 
dier  towards  the  general,  of  the  subject  towards  the 
ruler,  of  the  scholar  towards  the  teacher,  of  the  indi 
vidual  towards  his  party ;  whereas  favor  is  the  love 
and  favor  of  the  higher  towards  the  lower,  of  the  pub 
lic  towards  the  player,  of  the  people  towards  the  candi 
date,  of  the  judge  towards  one  of  the  parties,  etc. ; 
lastly,  benevolentia  is  love  and  good-will  towards 
one  of  equal  rank.  In  Cic.  Rose.  Com.  10.  Quod 
studium  et  quern  favorem  secum  in  scenam  attulit  Pan- 
urgus?  the  public  is  first  considered  as  an  auditor,  then 
as  a  judge  of  the  player.  Orat.  i.  21.  Ego  qui  incen- 
sus  essem  studio  utriusque  vestrum,  Crassi  vero  etiam 
amore.  2.  S  t  u  d  i  u  m,  favor,  and  benevolen- 
t  i  a,  denote  a  temporary  affection,  occasioned  by  and 
contracted  from  external  circumstances, —  consequently, 
of  a  quieter,  or  entirely  latent  sort ;  whereas  amor 
is  love  deeply  rooted  in  the  soul,  bordering  on  pas 
sion.  Cic.  Fam.  i.  9.  Nihil  est  quod  studio  et  be 
nevolentia  vel  potius  amore  effici  non  possit.  Att.  v. 
10.  Amores  hominum  in  te,  et  in  nos  quaedam  benevolen 
tia.  8.  Favor  is,  subjectively,  the  favor  which  a  person 
entertains  towards  another,  in  opp.  almost  to  invidentia  ; 
whereas  g  r  a  t  i  a  is,  objectively,  the  favor  in  which  a 
person  stands  with  another,  in  opp.  to  invidia.  (iv.  106.) 

STUPIDUS  ;  BRUTUS  ;  BARDUS  ;  STULTUS  ;  FATUUS  ; 
STOLIDUS.  Stupidus,  brutus,  and  b  a  r  d  u  s,  de 
note  a  merely  negative  quality,  want  of  intellect ;  s  t  u- 
p  i  d  u  s  (from  rtf0a>,  ra(/>ai/),  that  of  a  human  being  who 
comprehends  with  difficulty,  as  dull-witted,  like  dvaia- 
^T/TO?  ;  brutus  (jaat^wTo?) ,  that  of  beasts,  and  of 
men  whose  organization  is  like  that  of  beasts,  who  com 
prehend  nothing,  as  without  reason,  like  (B\d%  ;  b  a  r- 
d  u  s,  who  comprehends  slowly,  as  without  talent,  like 


208  SUAVIS  -  SUFFRAulCM. 


;  whereas  s  t  u  1  1  u  s,  f  a  t  u  u  s,  and  s  t  o  1  i 
d  u  s,  denote  a  positive  quality  of  the  mind,  which  has 
false  notions  and  a  perverse  judgment  ;  s  t  u  1  1  u  s  (from 
reXXw,  ttTttAXw,  u,ra\o(f)pa)v)  ,  a  want  of  practical  wis 
dom,  as  folly,  like  yawpo?,  in  opp.  to  prudens  ;  f  a  t  u  u  s, 
a  want  of  gesthetical  judgment,  as  silliness  ;  s  t  o  1  i  d  u  s, 
a  want  of  reasonable  moderation,  as  brutality.  Liv. 
xxv.  19.  Id  nori  promissum  magis  stolide  quam  stulte 
creditum.  (iv.  229.) 

SUAVIS  ;  DULCIS.  S  u  a  v  i  s  (^i;?)  denotes,  like  r)$vs, 
a  pleasant  odor,  and,  figuratively  that  which  gives  a 
calm  pleasure  ;  d  u  1  c  i  s,  like  7X1^9,  a  pleasant  flavor, 
and,  figuratively,  that  which  gives  a  lively  pleasure  ; 
hence  d  u  1  c  i  s  is  a  stronger  expression  than  suavis,  in 
Plin.  Ep.  v.  8,  10.  Hsec  vel  maxima  vi,  amaritudine, 
instantia  ;  ilia  tractu  et  suavitate,  atque  etiain  dulcedine 
placet.  Plin.  H.  N.  xv.  27.  Dulce,  et  pingue,  et  suave. 
(iii.  256.) 

SUAVIUM,  see  Osculwm.         SUBITO,  see  Eepente. 

SUBLIMTR,  see  Altus.  SUBOLES,  see  /Stirps. 

SUCCENSERE  ;  IiiASci  ;  INDIGNARI  ;  STOMACHARI. 
Succensere  and  se  g  r  e,  graviter,  molest  e, 
diffici  liter  ferre,  to  take  any  thing  ill,  denote  a 
"silent,  irasci,  indignari,  and  stomachari, 
a  loud  displeasure  ;  i  r  a,  anger,  has  the  character  of  a 
passion,  inasmuch  as  it  thirsts  after  vengeance  ;  i  n  d  i  g- 
n  a  t  i  o,  indignation,  that  of  an  awakened  or  excited 
moral  feeling,  inasmuch  as  it  expresses  with  energy  its 
disapprobation  or  contempt  ;  s  t  o  m  a  c  h  a  ,  t  i  o,  a  fit  of 
passion,  that  of  a  choleric  temperament,  inasmuch  as  it 
Suffers  the  bile  to  overflow,  and  gives  vent  to  its  irrita 
bility  by  blustering  and  brawling.  The  i  r  a  t  u  s  makes 
his  appearance  as  an  enemy,  and  excites  fear  ;  the  i  n- 
d  i  g  n  a  b  u  n  d  u  s,  as  a  judge,  and  inspires  awe  ;  the 
s  t  o  m  a  c  h  a  n  s,  as  a  hypochondriac,  and  is  a  subject 
for  comedy,  (v.  119.) 

SUDES,  see  Fustis  and  Stipes. 

SUFFRAGICM,  see  Sententia. 


SUF^UGIITM SUPERBIA.  201) 

SUFFUGIUM,  see  Perfnga.     SULCTJS,  see  Porca. 

SUMERE  ;  CAPERE  ;  PKEHENDERE  ;  ACCIPERE  ;  Ex« 
CIPERE;  RECIPERE;  SUSCIPERE  ;  RECUPERARE.  1. 
S  u  m  e  r  e  (sub-imere)  means  to  take  up  any  thing,  in 
order  to  use  it,  like  aipelv  ;  c  a  p  e  r  e  (from  Kairrew) 
to  lay  hold  on  any  thing,  in  order  to  possess  it,  like  \a- 
fielv ;  lastly  prehendere,  prsehendere  (from  ^av- 
Sdvew}  to  lay  hold  on  any  thing,  in  order,  in  a  mere 
physical  sense,  to  have  it  in  one's' hand.  Cic.  Phil.  xii. 
7.  Saga  sumpsimus,  arma  cepimus.-  2.  Accipere 
means  to  take  any  thing  offered,  with  willingness,  Se%- 
ecfecu  ;  e  x  c  i  p  e  r  e,  to  intercept,  or  catch  any  thing 
that  is  escaping,  V7ro$e%eor§ai ;  recipere,  to  take 
any  thing  that  wants  protection,  with  a  generous 
feeling  ;  s  u  s  c  i  p  e  r  e,  to  undertake,  or  take  upon 
one's  self  any  thing  burdensome,  with  self-denial.  The 
accipiens  usually  takes  in  his  hand  ;  the  e  x  c  i  p  i- 
e  n  s,  in  his  arms  ;  the  r  e  c  i  p  i  e  n  s,  in  his  bosom  ;  the" 
s  u  s  c  i  p  i  e  n  s,  on  his  arm  or  back.  3.  Recipere 
means  to  receive  again,  without  taking  pains  ;  whereas 
r  e  c  u  p  e  r  a  r  e,  to  regain  by  one's  own  exertion.  Liv. 
xiii.  53,  urbem  reeipit,  by  merely  taking  possession  ; 
comp.  with  xxvi.  39,  urbe  recuperata,  by  conquest,  (iv 
131.) 

SUMMITS  ;  SUPREMUS.  S  u  m  m  u  s  (superl.  of  sub) 
denotes  the  uppermost,  indifferently,  and  with  mere  lo 
cal  reference,  like  a^o?,  in  opp.  to  imus.  Rhet.  ad  Her. 
iii.  18.  Cic.  Rose.  Com.  7.  Veil.  P.  ii.  2.  Tac.  H.  iv. 
47  ;  whereas  supremusisa  poetical  and  solemn  ex 
pression,  with  the  accessory  notion  of  elevation,  like 
vTraro?,  almost  in  opp.  to  infimuB.  (iv.  357.) 

SUMPTUS  ;  IMPENS^E.  S  u  m  p  t  u  s  means  expense, 
so  far  as  it  diminishes  wealth  and  capital,  allied  to  prod 
igality  ;  i  m  p  e  n  s  se.  so  far  as  it  serves  to  the  attain 
ment  of  an  object,  allied  to  sacrifice,  (vi.  357.) 

SUPER  ARE,  see  Vincere. 

SUPERBIA  ;    ARROGANTIA  ;    FASTITS  ;     INSOLENTIA. 
S  u  p  e  r  b  i  a,  from  self-sufficiency,  thinks  others  be« 
n*  14 


210  SUPERESSE SUSTINERE. 

neatli  itself,  and  considers  them  only  as  to  the  inferior 
ity  of  their  endowments ;  pride,  in  opp.  to  humility , 
arrogantia  would  make  others,  who  owe  it  no  hom 
age,  sensible  of  its  endowments  or  privileges,  in  opp.  to 
modesty;  fastus  (from  aircfeavl)  pushes  men  from 
itself,  as  unworthy  to  stand  in  connection  with  it,  as  a 
presumptuous,  in  opp.  to  a  soher,  unassuming  disposi 
tion  ;  i  n  s  o  1  e  n  t  i  a  (from  salire,  insilire,)  misemploys 
its  superiority,  in  a  rude  manner,  to  the  humiliation  of 
the  weaker,  as  insolence,  in  opp.  to  humanity  and  mag 
nanimity.  The  superb  us  would  outshine  others'  , 
the  arrogans  would  encroach  upon  them  ;  the  f  ?.d- 
t  o  s  u  s  despises  them  ;  the  i  n  s  o  1  e  n  s  insults  them, 
(iy.  187.) 

SUPERESSE,  see  Restore. 

SUPPLEMENTUM,  see  Complementum. 

SUPPLICARE,  see  Royare      SUPREMUS,  see  Summus 

SURCULUS,  see  Kami.          SURRIPERE,  see  Demc.re. 

Sus  ;  VERRES  ;  SCROFA  ;  POROUS.  S  u  s  (£9,  en)?,} 
is  the  most  general  name  for  swine,  and  that  which  is 
used  by  natural  historians,  like  £9 ;  v  e  r-r  e  s,  s  c  r  o  f  a, 
p  o  r  c  u  s,  are  economical  names  ;  v  e  r  r  e  s  (from  ep 
0-779),  a  boar- pig;  scrofa  (ypo/ji^xi^)^  a  sow  kept  for 
breeding  ;  p  o  r  c  u  s  (-Trop/o)?),  a  young  pig,  like  %pipos. 
With  s  u  s  is  associated  the  accessory  notion  of  filthi- 
ness  ;  with  p  o  r  c  u  s,  that  of  fatness,  (v.  835.) 

SUSCIPERE,  see  Sumere.         SUSPICERE,  see  Vereri. 

SUSPIRARE  ;  GEMERE.  S  u  s  p  i  r  a  r  e,  to  sigh,  is  a 
deep  drawing  of  the  breath  and  then  forcible  emission 
of  it,  as  the  immediate  consequence  of  an  afflicted 
heart;  whereas  gemere  (^e^euv),  to  groan,  is  more 
of  a  voluntary  act,  in  order  to  give  vent  to  the  afflicted 
heart ;  hence  s  u  s  p  i  r  i  u  m  is  more  an  expression  of  un 
easiness  and  distress,  g  e  m  i  t  u  s  of  actual  pain.  Cic. 
Att.  ii.  21.  Cum  diu  occulte  suspir assent ;  postea  jam 
gemere,  ad  extremum  vero  loqui  omnes  et  clamare  c* 
perunt.  (v.  244.) 

SUSTINERE,  SUSTEXTARE,  see  Ferre. 


TABERNA TEMPLUM.  21 1 


T. 

TABERNA,  see  Deversorium.  TABULA,  see  Axes. 

TACERE,  TACITURNUS,  see  Silere. 

T^EDA,  see  Fax.  TJEDET,  see  Piget. 

T  JETER,  see  Teter.          TALEA,  see  Kami. 

TALIO,  see  Vindicta.     TARDARE,  see  Manere. 

TARDUS  ;  LENTUS.  T  a  r  d  u  s  denotes  slowness,  with 
reference  to  the  great  length  of  time  spent,  in  opp.  to 
eitus,  Sail.  Cat.  5  ;  whereas  1  e  n  t  u  s,  with  reference 
to  quietness  of  motion,  in  opp.  to  acer,  etc.  Quintil. 
ix.  4.  (iv.  218.) 

TELLUS  ;  TERRA  ;  SOLUM  ;  HUMUS.  T  e  1 1  u  s  de 
notes  the  earth  as  a  whole,  as  the  centre  of  the  uni 
verse,  as  a  goddess,  in  opp.  to  other  bodies  in  the  uni 
verse,  or  other  divinities,  like  Jaia,  I?) ;  whereas  t  e  r- 
r  a  (repo-co,  torreo,)  as  matter  and  one  of  the  elements 
in  opp,  to  the  other  elements,  like  jala,  777 ;  solum 
(oXov)  as  a  solid  element,  in  opp.  especially  to  water, 
like  TreSov  ;  lastly,  humus  (%^aw,  ya^di],  as  the 
lowest  part  of  the  visible  world,  in  opp.  to  the  sky,  like 
^(jov.  Hence  the  derivative  terrenusisin  opp.  to 
igncH*  ;  solidus  is  in  opp.  to  fluidus;  lastly,  h  u- 
m  i  1  i  s,  in  opp.  to  sublimis.  (i.  1 73.) 

TEMETUM,  see  Vinum.  TEMPERATIO,  see  Modus. 

TEMPESTAS,  see  Ventus. 

TEMPLUM  ;  FANUM  ;  DELUBRIJM  ;  MDVS  ;  SACELLUM. 
1.  T  e  m  p  1  u  m,  f  a  n  u  m,  and  d  e  1  u  b  r  u  m,  denote 
properly  the  temple,  together  with  the  consecrated  envi 
rons,  like  iepbv  ;  whereas  ae  d  e  s,  the  building  only, 
like  mo?  ;  lastly,  s  a  c  e  1 1  u  m,  a  consecrated  place 
without  the  building,  with  merely  an  altar.  2.  In  a 
narrower  sense,  t  e  m  p  1  u  m  denotes  a  great  temple 
of  one  of  the  principal  gods ;  whereas  f  a  n  u  m  and 
delubrum,  a  smaller  temple  of  an  inferior  god,  or 
of  a  hero,  etc. 


212  TEMP  US TETER. 

TEMPUS,  see  Dies.         TEMULENTUS,  see  Ebrirtas. 

TENEBR^,  see  Obscurum. 

TENEFE  ,  HABERE  ;  POSSIDERE.  T  e  n  e  r  e  (from 
leiveiv)  means,  to  have  anything  fast  in  one's  hand,  and 
in  physical  possession  ;  h  a  b  e  r  e  (from  cr^ew)  to  have 
in  one's  power,  and  in  effective  possession  ;  possidere 
(from  TTOTL  and  sedere)  to  have,  as  one's  own  property,  and 
in  legal  possession,  Plm.  Ep.  i.  10.  Tenet,  habet,  pos- 
sidet.  (vi.  866.) 

TENTARE  ;  EXPERIRI  ;  PERICLITARI  ;  PERICULUM  ; 
DISCRIMEN.  1.  T  e  n  t  a  r  e  means,  to  make  an  exper 
iment,  in  order  to  form  a  judgment  of  something,  from 
a  desire  of  knowledge,  and  with  activity  ;  p  e  r  i  c  1  i- 
t  a  r  i,  with  courage  and  contempt  of  the  danger  asso 
ciated  with  the  experiment ;  e  x  p  e  r  i  r  i,  merely  to 
learn  something  by  actual  experiment.  2.  P  e  r  i  c  u- 
1  u  m  denotes  danger,  as  occupying  duration  of  time ; 
discrimen,  as  a  point  of  time,  as  the  critical  mo 
ment  and  the  culrrrnating  point  of  periculum.  Liv.  vi. 
17.  In  ipso  disrrimine periculi  destituat.  (v.  263.) 

TENUIS,  see  Exilis.         TERERE,  see  Lcevis. 

TERGUM,  see  Dorsum. 

TERGUS  ;  CUTIS  ;  PELLIS  ;  VELLUS.  T  e  r  g  u  s  and 
c  u  t  i  s  denote  the  outermost  covering  of  the  flesh,  as 
merely  bare  skin  ;  t  e  r  g  u  s  (from  <nop%a&iv,  to  en 
close),  the  coarse  skin  of  an  animal,  which  covers  the 
soft  and  eatable  flesh,  like  Bepfia  ;  c  u  t  i  s  (#1/7-09),  the 
finer  skin  of  human  beings,  which  protects  the  sensitive 
flesh  like  %/>o)9  ;  whereas  p  e  1 1  i  s  and  v  e  1 1  u  s  denote 
the  flesh  together  with  a  covering  ;  p  e  1 1  i  s  (from  pal- 
la)  more  bristly,  consisting  of  pili,  like  Sopd  ;  v  e  1 1  u  s 
(from  el\ap  ?  or  villus  ?),  more  woolly,  consisting  of  ml- 
U,  like  yuaXXo?.  Men  have  cutis  ;  elephants,  snakes,  etc. 
ter'gora;  lions,  goats,  dogs,  etc.,  pelles  ;  sheep,  vellera. 
Juven.  x.  192.  Leformem  pro  cute  pellem.  (v.  17.) 

TERMES,  see  liami. 

TERMINARE,  TERMINUS,  see  Finire,  Finis. 

TETER  ;  FCEDUB  ;  TURPIS  ;  DEFORMIS.    T  e  t  e  r,  t  se- 


TESCA TRABES.  213 

t  e  r  (drapTTjpos*)  is  the  ugliness  which  disturbs  the 
feeling  of  security,  and  excites  fear  or  shuddering,  like 
hideous,  shocking,  (SXoavpos',  foedus  (^ot^o?),  that 
which  offends  natural  feelings,  and  excites  loathing  and 
aversion,  like  fjuapbs  ;  t  u  r  p  i  s  (from  torpere)  thai 
which  offends  the  moral  feeling,  or  sense  of  decency, 
and  excites  disapprobation  or  contempt,  in  opp.  to  hones- 
tus,  gloriosus,  like  atV^/oo?  ;  d  e  f  o  r  m  i  s,  that  which 
offends  the  finer  sensations,  and  excites  dislike,  in  opp. 
toformosus,  like  Svo-eiSrfs.  Cic.  Off.  i.  34.  Luxuria 
cum  omni  setate  tm-pis,  turn  senectuti  foedissima  est. 
Rep.  ii.  26.  Tyranrms  quo  neque  tetrius  neque  fasdius 
.  .  .  animal  ullum  cogitari  potest.  Vatin.  3.  Quan- 
quam  sis  omni  diritate  teterrimus.  Yell.  Pat.  ii.  69. 
In  Vatinio  deformitas  corporis  cum  turpitudine  certabat 
ingenii.  (v.  111.) 

TESCA,  see  Solitudo.        TETRICUS,  see  Austerus. 

TIGNUM,  see  Trabes. 

TIMBRE,  TIMOR,  see  Vereri. 

TITUBARE,  see  Labare.          TOLERARE,  see  Ferre. 

TORMENTUM,  s.  Gruciatus.    TORQUERE,  see  Vertere. 

TORRIDUS,  see  Aridus.          TORVUS,  see  Atrox. 

TOTUS,  see  Qaisque.    • 

TOXICUM  ;  VENENUM  ;  VIRUS.  T  o  x  i  c  u  m  (from 
taxus)  denotes  poison,  as  a  mere  term  in  natural  history, 
without  accessory  reference  ;  v  e  n  e  n  u  m,  as  an  artifi 
cial  poison,  of  a  sweet  and  tempting  flavor  ;  virus 
(eZap,  to?),  as  a  noxious  and  distasteful  juice  or  drink. 
Liv.  ii.  52.  Tribuni  plebem  agitare  suo  veneno.  agraria 
lege  ;  comp.  with  Cic.  Lsel.  23.  Evomat  virus  acerbita- 
tis  suae.  (v.  355.) 

TRABES  ;  TIGNUM.  Trabes,  trabs  (r/oa^^f) 
denotes  a  longer  and  narrower  beam,  like  a  pole  ;  t  i  g- 
n  u  m,  a  shorter  and  thicker  beam,  like  a  block.  A  raft 
consists  of  trabes,  not  of  tigna ;  whereas  the  wood 
work  of  a  building,  which,  as  a  pillar,  is  destined  to  sup 
port  something,  is  composed  of  tigna,  not  of  trabes,  by 
which  the  cross-beams  only  are  denoted.  Cses.  B.  Civ. 


214  TRACTUS TUERI. 

ii.  9.  Supra  cum  locum  duo  tigna  transversa  injecerunt, 
quibus  suspenderent  earn  contignationem  supraque  ea 
tigna  directo  transversas  trabes  injecerunt  easque  axi- 
bus  religaverunt.  (v.  290.) 

TRACTUS,  see  Locus.        TRAGULUM,  see  Missile. 

THAMES,  see  Iter.  TRANQUILLUS,  see   Quietus. 

TRANS  ;  ULS  ;  ULTRA.  Trans  and  U  1  s,  like 
Trepan,  in  opp.  to  cis,  denote,  on  the  other  side,  with  the 
character  of  unaccented  prepositions,  as  a  mere  geo 
metrical  designation  of  place,  like  super ;  trans 
(rpaves)  is  the  usual,  u  1  s  the  antiquated  and  obsolete 
expression  ;  whereas  ultra  (comparative  from  ollus, 
ille),  like  Trepa,  in  opp.  to  citra,  with  emphasis  and  dis 
tinction  of  the  relative  distance  of  that  which  lies  on 
the  other  side,  like  supra.  The  separation  denoted  by 
ultra  is  merely  that  of  a  boundary ;  the  separation 
denoted  by  t  r  a  n  s,  that  of  an  obstruction.  Tac.  Germ. 
29.  Protulit  magnitude  populi  Romani  ultra  Rhcnum  ul- 
traque  veteres  terminos  imperil  reverentiam  .  .  .  Non 
nuuieraverim  inter  Germanise  populos,  quanquam  trans 
Rhenum  Danubiumque  considerint,  eos,  qui  decumates 
agros  exercent.  Eutrop.  vii.  9.  Liv.  xxii.  43.  Tac. 
Arm.  xvi.  17.  (iii.  109.) 

TRANSFUGA?  see  Perfuga. 

TRANSVERSUS  ;  OBLIQUUS.  Transversum  means, 
that  which  crosses  a  straight  line  at  right  angles,  like 
across  ;  o  b  1  i  q  u  u  m,  that  which  is  not  perpendicular 
to  a  straight  line,  but  forms  with  it  unequal  angles,  the 
one  acute,  the  other  obtuse,  like  awry  or  slanting,  (vi. 
375.) 

TRIBUERE,  see  Impertire.       TRISTITIA,  see  Dolor. 

TROICUS,  TROIUS,  see  Achivi. 

TRUCIDARE,  s.  Interficere.     TRUCULENTUS,  s.  Atrox. 

TRUDIS,  see  Fastis.  TRUNCARE,  see  Mutilare. 

TRUNOUS,  see  Stirps.  TRUX,  see  Atrox. 

TUERI  ;  DEFENDERE.     T  u  e  r  i  (from  a-To 
supposes  only  possible  danger,  as  to  protect,  in  opp.  to 
negligere,  Cic.  Fin.  iv.  14;  defender  e,  an  actual 


TUMERE TURGERE.  215 

attack,  as  to  defend,  in  opp.  to  deserere.  Hence  those 
that  are  under  age  have  tutores  ;  those  that  are  accused, 
defensores.  The  tuens  shows  more  of  carefulness  and 
love,  as  seeking  to  prevent  danger  ;  the  defendens, 
.more  of  spirit  and  strength,  as  resisting  danger,  (iv. 
307.) 

TUMERE,  see  Targere. 

TUMULUS,  see  Collis. 

TURBA,  see  Caterva. 

TURB^E;  TUMULTUS  ;  SEDITIO  ;  SECESSIO  ;  DEFICERE; 
DESCISCERE.  T  u  r  b  se  and  tumultus  denote  the 
civil  broils  of  public  life  ;  t  u  r  b  ae  (rvp^)  interrup 
tions  of  public  order ;  tumultus  (from  tumere)  of 
the  public  peace  ;  whereas  s  e  d  i  t  i  o  and  s  e  c  e  s- 
s  i  o  are  political  commotions,  in  consequence  of  decided, 
evident  differences  of  opinion,  and  of  conflicting  prin 
ciples  ;  s  e  d  i  t  i  o  (from  se  and  ire)  when  concord 
is  first  disturbed,  and  the  parties  as  yet  contend  with 
words  only ;  secessio,  when  the  prospect  of  recon 
ciliation  is  already  given  up,  and  the  parties  either 
stand  opposite  each  other,  ready  to  come  to  blows,  or, 
at  least,  have  broken  off  all  connection  with  each  other. 
2.  The  s  e  d  i  t  i  o  s  i  and  secedentesare  citizens 
and  members  of  a  free  community,  and  only  suspend 
public  concord  ;  whereas  the  deficientes  and  d  e  s- 
ciscentes  break  a  compact,  because,  either  as  sub 
jected  states  they  rebel,  or  as  allies  fall  off;  defi- 
c  e  r  e,  as  the  most  general  expression,  represents  the 
falling  off,  in  a  moral  point  of  view,  as  a  treacherous, 
fickle,  cowardly  desertion  ;  desciscere  (from  scin- 
dere)  in  a  political  point  of  view,  as  an  alteration  in  the 
constitution  and  political  system,  (v.  363.) 
TURBO,  see  Ventus. 

TURGERE  ;  TUMERE.  T  u  r  g  e  r  e  (rpayav)  der*otea 
being  swoln,  with  reference  to  actual  corpulency  and 
fulness,  like  aTrapyav,  a<f>pi,yav ;  whereas  tumere 
(from  rrro/^o?)  with  reference  to  concealed  nothingness 
and  emptiness,  like  ol&av.  Hence  sails  are  called  tur~ 


216  TURIO UDUS. 

gida,  inasmuch  as  the  wind,  which  swells  them  out,  is 
something,  and  actually  fills  them  ;  and  tumida,  inas 
much  as  it  is  merely  air,  consequently  nothing,  and  only 
seems  to  fill  them.  (iv.  191.) 

TURIO,  see  Rami. 

TURPIS,  see  Teter. 

TUTUS  ;  SECURUS  ;  INCURIOSUS.  1 .  Tutus  denotes 
safety  objectively,  he  who  actually  is  safe,  like  acr</>aA?j?; 
8  e  c  u  r  u  s  (sine  cura)  subjectively,  he  who  thinks  him 
self  safe  ;  hence  t  u  t  u  s  is  used  for  provident,  with  ref 
erence  to  foresight ;  securusis  used  as  a  softer  ex 
pression,  for  improvident,  with  reference  to  the  want  of 
foresight.  Sen.  Ep.  97.  Tata  scelera  esse  possunt, 
secura  non  possunt :  and  105.  The  substantive  securi- 
tas,  however,  must  be  used  to  supply  the  want  of  a  sim 
ilar  substantive  from  tutus.  2.  S  e  c  u  r  u  s,  s  e  c  u  r  i- 
t  a  s,  denote  freedom  from  care  and  anxiety  merely  as 
a  state  of  mind,  like  dftepLfjivos,  in  opp.  to  sollicitus, 
Tac.  Hist.  iv.  58  ;  whereas  incuriosus,  incuria, 
denote  the  want  of  carefulness  and  attention,  with  a 
practical  reference,  like  heedless,  o\t7&>/oo9,  in  opp.  to 
cura.  Sen.  Ep.  100.  Fabianus  non  erat  negligens  in 
oratione,  sed  securus.  (iii.  120.) 


U. 

UBER,  see  Foecundtis-  and  Mamma. 

UDUS  ;  UVIDUS  ;  HUMIDUS  ;  AQUOSUS  ;  MADIDUS.  1 . 
Uvidum  and  udum  (ua?,  vadum,  from  #«,  uveo)  de 
note,  like  vypov,the  wetness  which  consists  entirely  of  wa 
ter  or  other  fluid  particles,  whether  actually,  apparently, 
or  only  by  hyperbole,  humor  e  const-arts;  whereas  h  u  m  i- 
d  u  m  and  humectum  (from  ^U/AO?)  is  the  wetness 
which  is  caused  by  water  soaking  through,  humore  mix- 
turn.  Senec.  N.  Q.  ii.  25.  Dicis  nubes  attritas  edere 
igncm  cum  sint  humidce,  imo  it  das.  Hence  is  u  d  u  s 
(in  opp.  to  sudics  and  solidus)  used  by  Tertullian  as  sy- 


ULCUS USQUE.  217 

nonymous  with  aquanus  ;  whereas  humidus  (in  opp.  to 
aridus)  is  synonymous  with  aquosus,  only  that  by  aquosus 
is  meant  a  separation  and  juxta-position  of  wet  and  dry  ; 
by  humidus ,  a  mixture  and  association  of  wet  and  dry ; 
hence  pratum  aquosum  means  a  meadow  with  ponds  and 
puddles ;  pratum  humidum,  a  meadow  soaked  with  water. 
2.  U  d  u  s  is  only  a  contracted  form  of  uvidus  ;  h  u- 
m  e  c  t  u  s  is  distinguished  from  humidus  only  as  a  sort 
of  participle.  Pacuv.  ap.  Varr.  Terra  exhalabat  auro- 
ram  kumidam,  humectam.  3.  Humidus,  humens, 
refer,  like  moist,  to  the  inward  quality  of  a  body ; 
whereas  madidus,  madens,  like  /AuSaXeo?  and  drip 
ping,  only  to  the  exterior  and  surface  of  a  body,  in  opp. 
to  siccus.  Cic.  Phil.  xiv.  3.  Imbuti  sanguine  gladii 
legionum  exercituumque  nostrorum,  vel  madefacli  po- 
tius  duobus  consulum,  tertio  Caesaris  proelio  ;  for  i  m- 
b  u  e  r  e,  as  the  causative  of  imbiber  e,  refers  to  a  hum- 
ectatio,  a  moisture  of  the  inner  part ;  m  a  d  e  f  i  e  r  i, 
to  a  redundatio,  the  cause  of  which  lies  in  this,  that  the 
inner  part  is  so  over-full,  that  nothing  further  can  be 
forced  into  it.  (ii.  12.) 

ULCUS,  see  Vulnus.  ULIGO,  see  Lacuna. 

ULNA  ;  LACERTUS  ;  BRACHIUM  ;  CUBITUS.  Ulna 
(a>\evrj)  is  the  whole  arm,  from  the  shoulder  to  the  hand, 
which  serves  as  a  measure,  an  ell ;  1  a  c  e  r  t  u  s  (aX/o?) 
the  upper  arm ;  brach'ium  (/3pdy%t,ov,  /3pa%la)v), 
the  under-arm  ;  c  u  b  i  t  u  s,  the  bending  between  the 
two,  the  elbow,  (vi.  383.) 

ULS,  ULTRA,  see  Trans.     ULTIMUS,  see  Extremus. 

ULTIO,  s.  Vindicta.   ULTRO,  s.  Prceterea  and  Sponte. 

UMBROSUS,  see  Obscurus. 

UNA  ;  SIMUL.  Una  means  together,  at  the  same 
place,  like  OJJLOV  ;  whereas  simul  (o/juaXws)  at  once,  at 
the  same  time  or  moment,  like  apa. 

UNCTUS,  see  Delibutus.  UNCUS,  see  Curvus. 

UNDA,  see  Aqua.  UNICUS,  see  Eminent 

UNIYERSUS,  UNUSQUISQUE,  see  Quisque. 

USQUE,  see  Semper.  USURA,  see  Fcenus. 


218  USURP AKE UTI. 

USURPARE,  see  Uti. 

UTERQUE  ;  AMBO  ;  UTERVIS  ;  UTERLIBET.  1.  U  t  e  r« 
q  u  e  denotes  '  both,'  as  two  unities,  like  e/cdrepo?  ;  a  m- 
b  o,  as  the  halves  of  a  pair,  like  a^fa.  Cic.  Fin.  ii.  7. 
Hie,  qui  utramque  probat,  ambobus  debuit  uti.  Orat. 
6,  21.  Terent.  Ad.  i.  2,  50.  Curemus  gequam  uter- 
que  partem ;  tu  alterum,  ego  alterum ;  nam  ambos 
curare  propemodum  reposcere  ilium  est  quern  dedisti. 
Plin.  Pan.  90,  4.  Veil.  P.  ii.  66.  This  difference  is 
palpable  from  Cic.  Mur.  18,  37.  Duse  res  vehementer 
in  prsetura  desideratae  sunt,  quse  ambce  in  consulatu 
Murense  profuerunt  ....  Horum  utrumque  ei  fortuna 
ad  consulatus  petitionem  reservavit.  And  Orat.  iii.  26. 
A  quibus  utrisque  submittitur  aliquid.  2.  Uterque 
and  a  m  b  o  are  copulative,  and  may  be  resolved  into 
unus  et  alter,  and  have  their  predicate  actually  in  com 
mon  ;  whereas  u  t  e  r  v  i  s  and  uterlibet  are  disjunc 
tive,  and  may  be  resolved  into  unus  vel  alter,  and  have 
their  predicate  in  common  only  by  possibility.  Ter.  Andr. 
prol.  10.  Qui  utramvis  recte  norit,  ambos  noverit.  (iv. 
349.) 

UTI  ;  USURPARE  ;  FRUI  ;  FRUNISCI.  U  t  i  and 
usurpare  denote  the  mere  act  of  using,  by  which  a 
person  turns  a  thing  to  his  advantage  ;  but  u  t  i  (from 
ot'o>)  a  permanent  use  ;  usurpare  (usui  rapere)  a 
single  act  of  using;  whereas  frui  and  the  antiquated 
word  frunisci  (from  fypoveiv),  the  pleasant  feeling 
of  this  use,  as  to  enjoy  ;  f  r  u  i  is  the  primitive,  f  r  u  n- 
i  s  c  i  the  inchoative  of  the  verb.  Sen.  Vit.  B.  10.  Tu 
voluptate  frueris  ,  ego  utor.  Flor.  ii.  6.  Hannibal  cum 
victoria  posset  uti,  frui  maluit.  Cic.  Rose.  Am.  45, 
131.  Commoda,  quibus  utimur,  lucem,  qua  fruimur, 
spiritumque,  quern  ducimus,  a  Deo  nobis  dari.  Cic.  Cat. 
iii.  2,  5.  Quorum  opera  .  .  .  assidue  utor ;  comp.  with 
Fin.  ii.  35, 118.  In  ea,  quam  s;jepe  usurpabas,  tranquil- 
litate  degere  omnem  vitain.  Cic.  Orat.  51,  169.  Post 
inventa  conclusio  est,  qua  credo  usuros  veteres  illoa 
fuisse,  si  jam  riota  et  usur^ata  res  esset.  (iii.  134.) 


UTIQUE VALIDUS.  219 

UTIQUE,  see  Plane.  UVIDUS,  see  UDUS. 

UXOR,  see  Foemina. 


V. 

VACARE  ;  OTIARI  ;  FERIARI  ;  CESSARE  ;  NIHIL 
AGERE.  V  a  c  a  r  e  (from  rj/ca  ?  means  to  have  one's 
time  free,  in  opp.  to  occupatio,  which  compels  one  to 
work  ;  o  t  i  a  r  i  (from  aver  LOS,  avms) ,  to  be  at  leisure, 
in  opp.  to  negotia,  which  oblige  one  to  work;  f  e  r  i  a  r  i, 
to  enjoy  a  holiday,  in  opp.  to  working  all  day;  c  e  s- 
s  a  r  e  (from  cedere  ?)  or  from .  iccferltpw  ?),  to  make  a 
half-holiday,  and  enjoy  a  short  cessation,  in  opp.  to  pre 
vious  activity  ;  n  i  h  i  1  a  g  e  r  e,  to  do  nothing,  in  opp. 
to  activity  in  general,  (vi.  388.) 

VACILLARE,  see  Labare.         VACUUS,  see  Inanis. 

VADERE,  see  Ire.  VADUM,  see  Solum. 

VAFER,  see  Astutus.  VAGARI,  see  Errare. 

VALDE,  see  Perquam.  YALE,  see  Ave. 

VALENS,  see  Salus.  VALERE,  see  Posse. 

VALETUDO  see  JEger. 

VALIDUS  ;  FIRMUS  ;  ROBUSTUS.  1.  V  a  1  i  d  u  s 
(from  0X09,  ot>Xo9),  means  strong,  in  an  active  sense,  as 
able  to  perform  something,  in  opp.  to  imbedllis,  Cic. 
Fam.  vii.  1.  Plin.  H.  N.  xiv.  21,  like  cfeevapos ; 
whereas  fi  r  in  u  s  and  robustus,  in  a  passive  sense, 
as  able  to  endure  ;  fi  r  m  u  m  (from  <f>pd%ai,  <f>dpywfu*), 
strong  from  an  immovable  position,  and,  consequently, 
stedfast,  in  opp.  to  labans,  vacillans,  and,  for  want  of 
a  corresponding  adjective,  to  imbecilius,  Cic.  Fam.  ix. 
10.  Sail.  Jug.  10.  Quintal,  y.  10,  49,  like  04&uo$  ; 
robustum  (from  epp&a^rai)  through  its  compact  nat 
ure,  and  its  impenetrable  and,  consequently,  durable 
materials,  nearly  in  opp.  to  tenerum,  like  pw/^aXeo? 
and  laxypos.  2.  Imbecillitas  denotes  generally  a 
mental,  infirmitas,  a  bodily  weakness,  according  to 
Cic.  Fin.  v.  45.  In  injirma  aetate,  imbecillaque  mente: 


220  VALLUM VARIUS.- 

both  are  sometimes  used  in  a  mental  sense,  in  which 
case  imbecillitas  denotes  a  natural  weakness  of 
the  head  or  heart,  a  want  of  talent  or  of  spirit  ;  whereas  ; 
i  n  fi  r  m  i  t  a  s,  a  moral  weakness  of  character,  fickleness  and 
uncertainty,  for  example :  Caes.  B.  G.  vii.  77.  Nolite 
stultitia  ac  temeritate  vestra  aut  imbecillitate  animi  orn- 
nem  Galliani  prosternere ;  comp.  with  iv.  5.  Caesar  in- 
firmitatem  Gallorurn  veritus,  quod  sunt  in  consiliis  capi- 
endis  mobiles  et  rebus  plerumque  novis  student.  Or, 
Cic.  Divin.  ii.  60,  with  Fam.  xv.  1.  Or,  Tac.  Ann.  iv.  8, 
with  Hist.  i.  9.  (iv.  164.) 

VALLUM,  see  Agger.        VALLUS,  see  Stipes. 

VALV^E,  see  Ostium. 

VARIUS;.  DIVERSUS  ;  CONTRARIUS  ;  VERSICOLOR  ; 
VARIEGARE.  1.  Varium  (from  atoXo?)  means,  pos 
sessing  differences  in  its  own  texture,  varied  ;  whereas 
d  i  v  e  r  s  u  m,  differing  from  something  else,  distinct. 
Catull.  47,  10.  Quos  longe  simul  a  domo  profectos  di 
verse  varies  viae  reportant ;  that  is,  whom  various  ways, 
in  an  entirely  different  direction,  bring  home.  Tac. 
Hist.  i.  25.  Otho  postquam  vario  sermone  callidos  et 
audaces  cognovit  pretio  et  promissis  onerat  .  .  .  Sus 
penses  caeterorum  animos  diver  sis  artibus  (namely,  spe 
et  metu)  stimulant.  2.  The  d  i  v  e  r  s  a  will  have  noth 
ing  in  common,  and  go  different  or  even  opposite  ways 
from  each  other  ;  whereas  the  contraria  confront 
and  stand  directly  opposite  to  each  other.  Hence  the 
following  climax  in  Cic.  Divin.  ii.  26,  55.  Diversas 
aut  etiam  contrarias.  Veil.  Pat.  ii.  75.  Diversa  prae- 
sentibus  et  contraria  exspeotatis  sperare.  Quintil.  v. 
10,  26.  3.  V  a  r  i  u  m  denotes  variegated,  as  exhibit 
ing  different  colors  at  the  same  time,  like  iroi/ciXov ; 
whereas  versicolor,  that  which  changes  its  color, 
according  to  the  light  in  which  it  is  held,  like  alo\ov. 
Propert.  iii.  13,  32.  Aut  variam  plumae  versicoloris 
avem.  Pliny  is  describing  two  different  properties, 
xxxvii.  10,  when  he  describes  the  stone  Mithrax,  as  at 
the  same  time  multicolor  and  contra  solem  varie  re* 


VAS VELLE.  221 

fulgens.  4.  Variare  means  to  give  a  varied  ap 
pearance  in  general ;  variegare,  to  give  a  varied 
appearance,  especially  by  different  colors,  (iii.  269.) 

VAS,  see  Sponsor. 

VASTA,  see  Solitudo. 

VASTARE  ;  POPULARI  ;  DIRIPERE  ;  AGERE  FERRE  ; 
EXPILARE  ;  SPOLIARE  ;  PECULARI.  1.  V  a  s  t  a  r  e 
(from  ustus  ?)  means  to  lay  waste,  from  rage  or  from 
policy  to  destroy  the  property  of  an  enemy,  like  Trep- 
*$ew,  Trop^elv  ;  whereas  popular  i,  diripere,  and 
agere  ferre,  to  plunder  for  one's  own  use  ;  p  o  p- 
u  1  a  r  i,  on  a  great  scale,  for  example,  to  lay  waste  all 
the  crops,  and  drive  off  the  herds;  diripere,  on  a 
small  scale,  to  break  into  the  houses,  and.  break  open 
the  closets  ;  agere  ferre  includes  both  meanings, 
like  ayeiv  nal  fapeiv.  2.  S  p  o  1  i  a  r  e  and  p  o  p  u  1  a  r  i 
mean  to  plunder,  in  a  state  of  open  warfare  ;  whereas 
e  x  p  i  1  a  r  e  and  peculari,  depeculari,  in  a 
state  of  peace  ;  e  x  p  i  1  a  r  e  (-^tXoco)'  by  open  force  ; 
peculari  (dimin.  of  7re*;&>)  by  fraud,  and  by  se 
cretly  purloining  the  property  of  the  state.  Cic.  Pa- 
rad.  vi.  1.  Si  socios  spolias,  aerarium  expilas.  (iv.  339.) 

VATES,  see  Canere. 

VATICINARI,  see  Divinare  and  Hariolari. 

VECORS,  see  Amens.        VEGETUS,  see  Vigens. 

VEHEMENS,  see  Acer. 

VELLE  ;  OPTARE  ;  EXPETERE ;  CUPERE  ;  AVERE  ; 
GESTIRE.  1.  V  e  1 1  e,  o  p  t  a  r  e,  and  expetere,  are 
acts  of  calm  reason  and  self-determination ;  whereas 
cupere,  avere,  and  g  e  s  t  i  r  e,  acts  of  excited 
feeling  and  of  passion.  Senec.  Ep.  116.  Cum  tibi 
cupere  interdixero,  velle  permittam.  2.  V  e  1 1  e  (eA.ew/) 
means  to  wish,  and  co-operate  towards  the  realiza 
tion  of  one's  wish,  like  BreXeti/  and  /3ouXeo-Sm ;  -o  p- 
t  a  r  e  (from  Trc&elv')  to  wish,  and  leave  the  realization 
of  one's  wish  to  others,  or  to  fate,  like  TTO^CV  ;  expe 
tere,  to  wish,  and  apply  to  others  for  the  realization 
of  one's  wish,  like  opeyeo^ai,.  Sen.  Ep.  95.  Saepe 
s* 


222  VELLUS VENTUS. 

aliud  volumus,  aliud  optamus.  Cic.  Off.  i.  20.  Nihil 
nisi  quod  honestum  sit  homines  aut  admirari  aut  optare 
aut  expetere  oportet.  3.  C  u  p  e  r  e  (KaTn-eiv)  denotes 
a  vehement,  passionate  desire  ;  g  e  s  t  i  r  e  (  yrj^telv),  a 
lively  desire,  showing  itself  by  gestures  ;  a  v  e  r  e 
(from  'xaiveiv,  %«09),  an  impatient,  hasty  desire. 
C  u  p  i  d  u  s  means,  being  eagerly  desirous  of  something, 
like  eTrfev/jiwv  ;  g  e  s  t  i  e  n  s,  rejoicing  in  anticipation  of 
something,  like  yjprfcwv  ?  a  v  i  d  u  s,  being  greedy  after 
something.  Cic.  Sen.  8.  Grsecas  literas  sic  avide 
arripui,  quasi  diuturnam  sitim  explere  cupiens ;  comp. 
with  Att.  ii.  18.  Intellexi  quam  suspense  animo  et  sollic- 
ito  scire  averes,  quid  esset  novi.  And,  iv.  11.  Perge 
reliqua  ;  cjeatio  scire  ista  omnia.  (v.  57.) 

VELLUS,  see  Tergus. 

VELOX,  see  Citus. 

VENDERE  ;  VENUNDARE  ;  MANCIPARE.  V  e  n  d  e  r  e 
and  venundare  denote  the  selling  of  any  thing  as 
a  mercantile  act ;  but  invendere  (avabovvaC)  the 
disposing  of  the  thing  is  the  principal  notion,  the  price 
merely  secondary,  in  opp.  to  emere,  like  avroSoo-^at ;  in 
venundare,  the  previous  having  for  sale,  or  offering 
for  sale,  is  the  principal  notion,  as  in  Trnrpdaiceiv,  irw\- 
elv,  aire^'jrokav  ;  whereas  in  a  n  c  i  p  a  r  e  denotes  a  ju 
ridical  act,  in  consequence  of  which  a  thing  is  alienated, 
and,  with  all  that  belongs  to  it,  transferred  to  another, 
in  a  legal  form,  as  his  property,  (iv.  118.) 

VENDITATIO,  s.  Jactatio.  VENENUM,  see  Toxicum. 

VENERARI,  see  Vereri.     VENIAM  DARE,  s.  Ignoscere. 

VENTUS  ;  PROCELLA  ;  TEMPESTAS  ;  VORTEX  ;  TURBO. 
V  e  n  t  u  s  (ae/?,  or  avrr],  Hesiod)  is  the  generic  terra 
for  wind ;  p  r  o  c  e  1 1  a  and  tempestas  denote  a  vi 
olent  wind  ;  p  r  o  c  e  1 1  a  (/ceXa&o?),  a  mere  squall  or 
gust  of  wind ;  tempestas,  a  complete  storm,  or 
stress  of  weather,  generally  accompanied  by  thunder  and 
lightning,  rain  or  hail ;  whereas  vortex  and  turbo 
denote  a  whirlwind  ;  vortex  (vertere),  a  weaker  sort, 
that  merely  raises  the  dust ;  turbo 


VENUDARE VERBUM.  223 

,  a  strong  whirlwind  that  causes  destruction,  (v. 
287.) 

VENUDARE,  see  Vender •<?.  VENUSTUS,  see  Formosus. 

VEPRES,  see  Dumi. 

VERBERARE;  ICERE  ;  FERIRE;  CREDERE;  PULSARE  ; 
MULCARE  ;  PAVIRE  ;  CUDERE.  1.  V  e  r  b  e  r  a  r  e,  f  e- 
r  i  r  e,  and  i  c  e  r  e,  mean,  in  a  general  sense,  to  strike, 
whether  by  throwing,  hitting,  or  pushing  ;  but  the  ver- 
berans  makes  his  blow  rebound  ;  the  idem  and  feriens 
penetrate  and  wound,  or  break  to  pieces ;  the  iciens 
(resembling  in  form  jaciens)  chiefly  by  throwing,  for  in 
stance,  falmine  ictus ;  the  feriens,  by  pushing,  for  in 
stance,  murum  ariete  ;  whereas  caedere,  pulsare, 
and  m  u  1  c  a  r  e,  denote  especially  striking,  generally 
with  a  weapon  ;  c  ae  d  e  r  e,  with  a  weapon  that  cuts  and 
wounds,  a  hatchet,  sword,  whip,  rod,  strap ;  pulsare 
and  m  u  1  c  a  r  e,  with  a  hard  weapon,  stick  or  fist. 
Pulsare  has  any  object  whatever,  man,  a  door,  the 
ground  ;  m  u  1  c  a  r  e,  like  to  cudgel,  only  an  object  that 
can  feel  pain,  especially  man.  2.  Verberare,  in  a 
narrower  sense,  denotes  a  quiet  chastisement  by  the 
blows  of  a  stick,  which  is  generally  appointed,  as  a  for 
mal  punishment,  by  the  competent  authorities  ;  whereas 
pulsare  and  m  u  1  c  a  r  e,  a  misusage  by  blows  or 
thrusts,  which  is  administered  as  mere  vengeance  by 
unauthorized  persons ;  pulsare  (from  pellere)  as  a 
slighter  misusage  with  hand  or  stick,  which  principally 
hurts  the  honor  and  dignity  of  the  person  misused ; 
m  u  1  c  a  r  e  (//,o,Xa£&t,  malaxare),  a  rougher  misusage, 
with  fists  or  clubs,  which  aims  principally  at  physical 
pain,  like  a  sound  drubbing.  3.  P  a  v  i  r  e  (jralew) 
means  to  beat,  in  order  to  make  a  soft  mass  solid ; 
c  u  d  e  r  e,  in  order  to  widen  or  extend  a  solid  mass. 
Fulgere,  battuere,  and  c  a  j  a  r  e  are  antiquated 
or  vulgar  expressions  for  beating,  (v.  67.) 

VERBOSUS,  see  G-arrire. 

VERBUM  ;  VOCABULUM  ;  Vox  ;  DICTUM  ;  DICTERIUM. 
1.  V  e  r  b  u  m  (apaftos)  is  a  word,  as  a  part  of  speech ; 


224  VERERI. 

whereas  vocabulum,  as  a  part  of  language  The 
verba  are  verbs,  the  vocabula  words  in  general.  2. 
V  e  r  b  a  denote  words  in  general,  with  reference  to 
their  meaning ;  voces,  with  reference  to  their  form 
and  their  sound.  3.  As  a  grammatical  term,  vox  com 
prehends  all  the  eight  parts  of  speech ;  vocabulum, 
all  legitimate  words,  consequently  with  the  exclusion  of 
interjections  or  natural  sounds ;  n  o  m  e  n,  only  the  nouns, 
adjectives,  substantives,  and  pronouns ;  arid  v  e  r  b  u  m, 
only  the  verbs.  4.  V  e  r  b  u  m,  in  a  collective  sense, 
denotes  a  general  notion,  that  which  is  said ;  whereas 
v  o  x,  d  i  c  t  u  m,  and  d  i  c  t  e  r  i  u  m,  are  particular  ex 
pressions  ;  v  o  x  (?}%??),  an  expression  of  feeling  or  pas 
sion,  like  an  exclamation  ;  d  i  c  t  u  m,  an  expression  of 
wit  or  intellect,  like  a  bon  mot.  Tac.  Hist.  iii.  39.  Au- 
dita  est  saevissima  Vitellii  vox,  qua  se  pavisse  oculos 
spectata  inimici  morte  jactavit ;  comp.  with  Ann.  vi.  20. 
Scitum  Passieni  dictum  percrebuit,  neque  meliorem  un- 
quam  servum  neque  deteriorem  dominum  fuisse.  5. 
Dictum  is  the  general  and  popular  expression  for  any 
pointed  saying ;  dicterium,a  select  term  of  later  times 
for  a  particularly  smart  dictum,  which  is  not  merely  the 
product  of  natural  wit,  but  also  of  cultivation  refined  by 
literature  and  intercourse  with  polished  society,  (iv.  29.) 
VERERI  ;  TIMERE  ;  METUERE  ;  SPES  ;  FIDUCIA  ;  TI 
MOR  ;  TIMIDITAS  ;  IGNAVIA  ;  FORMIDO  ;  HORROR.  1. 
V  e  r  e  r  i  (opav  ?)  like  albeia^ai,  has  its  foundation  in 
what  is  strikingly  venerable  ;  m  e  t  u  e  r  e  and  t  i  m  e  r  e, 
like  Selaai ;  and  tyojBela^ai ,  in  the  threatening  danger 
of  an  object.  The  timens  and  metuens  fear  the  danger  ; 
the  verens,  the  disgrace  and  shame.  Cic.  Phil.  xii.  12. 
Quid  ?  veteranos  non  veremur  ?  nam  timeri  ne  ipsi  qui- 
dem  volunt.  Sen.  11,  37.  Metuebant  eum  servi,  vere- 
bantur  liberi,  carum  omnes  habebant.  Liv.  xxxix.  37. 
Veremur  quidem  vos  Romarii  et  si  ita  vultis  etiam  time- 
mus.  Afran.  ap.  Gell.  xv.  13.  Ubi  malunt  metui,  quam 
vereri  se  ab  suis.  Senec.  Ir.  iii.  32.  Quibusdam  timr- 
amus  irasci,  quibusdam  vereamur.  2.  M  e  t  u  s 


VERERI.  225 

is  fear,  only  as  the  anticipation  of  an  impending  evil, 
and  reflection  upon  it,  the  apprehension  that  proceeds 
from  foresight  and   prudence,  like  Seo9,  synonymously 
with  cautio ;  whereas  timor  (from  T/?e//,o>),  the  fear 
that  proceeds  from  cowardice  and  weakness.    Or,  m  e  - 
t  u  s  is  an  intellectual  notion  ;  fear,  as  from  reflection, 
in  opp.  to  spes;  for  instances,  see  Cic.  Verr.  ii.  54.  Off. 
ii.  6.     Liv.  xxx.  9.    Suet.   Aug.  25.   Tac.  H.   i.  18. 
Ann.  ii.  12,  38.    Sen.  Ep.  5.    Suet.  Aug.  5.    Gels.  ii. 
6.    Curt.   viii.  6  : —  whereas  timor  is  a  moral  notion, 
fear  as  a  feeling,  in  opp.  to  fiducia,  animus.     Cic.  Di- 
vin.  ii.  31.   Att.  v.  20.   Hull.  i.  8.    Sallust.  Jug.  ii.  3. 
Tac.  Hist.  ii.  80.    Plin.  Ep.  v.  17.    3.  In  the  like  man 
ner  are  spes,  hope,  and  fiducia,  confidence,  dis 
tinguished.    Sen.  Ep.  16.    Jam  de  te  spem  habeo,  non~ 
dum  fiduciam.    Tac.  Agr.  2.    Nee  spem  modo  ac  votum 
securitas  publica,  sed  ipsius  voti  fiduciam  ac  robur  as- 
sumpserit.    Suet.  Cl.  10.   Aliquanto  minore  spe  quam 
fiducia.     Liv.  x.  25.    Curt.  ix.  4,  25.   4.  Timor  de 
notes  fear,  as  a  temporary  state ;  t  i  m  i  d  i  t  a  s,  fearfulness, 
as  an  habitual  quality,  which  is  connected  with  ignavia, 
as  a  more  precise  expression  for  the  more  general  feel 
ing.    Lactant.  iii.  17.    Epicurus  .  .  .  ignavum  prohibet 
accedere  ad  rem  publicam,  pigrum  exercere,  timidum 
militare.     I  g  n  a  v  i  a  is  inaptitude  for  any  noble  action, 
and  particularly  for  deeds  of  valor ;  timiditas  is, 
under  certain  circumstances,  excusable ;  i  g  n  a  v  i  a  is 
absolutely  blamable.      5.    M  e  t  u  s  and  timor  have 
their  foundation  in  reflection,  whereby  a  person  is  made 
clearly  aware  of  the  object  and  ground  of  his  apprehen 
sion  ;  whereas  horror  and  f  o  r  m  i  d  o  is  an  immedi 
ate  feeling,  which  overpowers  the  understanding  by  the 
dreadful  image  of  the  nearness  of  some  horrid  object, 
and  can  give  no  account  of  the  ground  of  its  fear  ; 
^ormido  (fremere)  expresses  this  state  immediately 
as  a  state  of  mind,  like  oppaSia ;   whereas  horror 
(^6/30-09)  as  the  bodily  expression  of  this  state,  by  the 
hair  standing  on  end,  the  eyes  wildly  staring,  etc.,  like 
15 


VERERI. 

Tac.  H.   iv.   45.   Metus  per   omnes   ac  prae- 
cipua  Germanic!  mi\\i\s  formido.    (ii.  190.) 

VERERI  ;  REV.-RERI  ;  VENERARI  ;  COLERE  ;  OBSER- 
VARE  ;  ADORARE  ;  ADMIRARI  ;  SUSPICERE.  1.  V  e  r  e- 
r  i  and  r  e  v  e  r  e  r  i  mean,  to  feel  reverence  ;  whereas 
venerari,  to  show  reverence.  Tac.  Ann.  xiv.  13  ; 
comp.  venerationem  sui  with  m&tris^reverentia.  2.  Ve- 
reri  (o/oai/?)  denotes  respect  bordering  on  fear  and 
bashfulness  ;  whereas  revereri,  fear  and  bashfulness 
arising  from  respect.  In  vereri,  fear,  in  revereri,  re 
spect  is  the  principal  notion :  hence  verecundia  is 
the  dread  of  exposing  one's  self  before  the  person  re 
spected  ;  whereas  r  e  v  e  r  e  n  t  i  a,  the  calm  conscious 
ness  that  some  one  is  worthy  of  this  reverential  feeling. 
3.  Venerari  (avreafeat,  ?)  is  used  (at  least  in  Cic 
ero)  only  for  demonstrations  of  reverence  towards  the 
gods  and  sacred  things ;  observare,  only  for  such 
demonstrations  towards  men  ;  c  o  1  e  r  e,  towards  either. 
Cic.  Rep.  i.  12.  Ut  .  .  .  Africanum  ut  deum  colcret 
Lselius,  domi  vicissim  Laelium  observaret  in  parentis  loco 
Scipio.  And,  N.  D.  i.  42.  ii.  28.  The  venerans 
seeks  only  to  express  due  rpverence,  and  by  self-humil 
iation  to  avert  the  anger  of  the  gods  ;  the  c  o  1  e  n  s 
(from  /coXaf )  seeks  by  acts  of  courtesy,  of  service,  and 
of  respect,  to  win  the  affection  of  some  one,  and  the 
fruits. of  it,  as  from  a  cultivated  field.  Veneratio 
shows  itself  more  in  prayer  ;  c  u  1 1  u  s,  more  in  sacrifice : 
veneratio  is  more  a  single,  transient  act;  cultusmore 
a  permanent  expression  of  respect.  Tac.  H.  i.  10. 
Vespasianus  .  .  .  Titum  filium  ad  venerationem  cultum- 
que  (ejus)  miserat ;  that  is,  that  he  might  do  homage 
to  the  new  emperor,  and  then  also  remain  in  his  circle  of 
courtiers.  4.  Observare  (from  epvea^aC)  involves 
a  mere  negative  notion,  and  denotes  having  regard  for, 
in  opp.  to  slighting  ;  yet  is  not,  on  this  account,  colere  a 
stronger,  observare  a  weaker  term.  Colere,  indeed, 
involves  more  palpable  activity,  opmww/ whereas  ob 
B  e  r  v  a  r  e,  more  tender  regard,  pietatem  ;  hence  some 


VERRES YESTIS.  227 

times  the  one,  sometimes  the  other,  is  the  stronger  ex 
pression.  5.  A  d  o  r  a  r  e  is  the  most  general  expression 
for  any  sort  of  worship ;  whereas  veneratio  consists 
more  in  gestures,  precatio  in  words.  6.  llevere- 
mur  validas  auctoritates ;  admiramur  raras  virtutes; 
suspicimus  excellentia  dignitate.  At  the  same  time  it 
appears  to  me,  that  the  reverens  is  in  a  state  of  silent 
awe ;  the  admirans  with  the  expression  of  loud,  or  at 
least  visible  enthusiasm ;  the  suspiciens,  under  the  im 
age  of  one  looking  up  to  another  with  an  humble  feel 
ing  of  his  own  inferiority.  R  e  v  e  r  e  r  i  refers  espec 
ially  to  moral ;  a  d  m  i  r  a  r  i,  to  intellectual  and  moral ; 
s  u  s  p  i  c  e  r  e,  to  any,  even  adventitious,  pre-eminences. 
(ii.  185.) 

VERRES,  see  Sus.        VERSICOLOR,  see  Varius. 

VERSUTUS,  see  Astutus. 

VERTERE ;  TORQUERE  ;  CONVERTERS ;  INVERTERS ; 
PERVERTERE.  V  e  r  t  e  r  e  means  to  turn,  that  is,  to 
move  anything  in  order  to  give  it  another  position  or  sit 
uation,  like  rpeTreiv ;  torquere  (from  rpeica),  arpe- 
/e???),  to  twist,  that  is,  in  order  to  move  a  fixed  point, 
like  o-rpefaw.  2.  Convertere  means,  either  to 
turn  in  a  body,  with  reference  to  those  acting,  as,  for 
instance,  Ut  paene  terga  convertant ;  or,  with  reference 
to  the  action,  to  turn  completely  ;  whereas  i  n  v  c  r- 
t  e  r  e  means,  to  turn  only  half  round,  so  that  the 
reverse  side  of  the  thing  turned  is  exposed ;  lastly, 
pervertere  means  to  turn  upside  down,  so  that  the 
thing  turned  becomes  useless,  or  falls  to  the  ground. 
(v.  289.) 

VERUTUM,  see  Missile. 

YESANUS,  see  Amans. 

VESTIS  :  VESTITUS  ;  VESTIMENTUM  ,'  AMICTUS  ;  AM- 
ICULUM  ;  CULTUS  ;  HABITUS.  1.  Y  e  s  t  i  s  (from  vas, 
Goth,  wastjan)  is  the  most  general  expression,  and  de 
notes  sometimes  the  whole  clothes  ;  v  e  s  t  i  t  us,  some 
times  only  a  single  article  of  dress,  vestimentum.  V  e  s- 
tem  mutare  denotes,  to  go  into  mourning  ;  v  e  s  t  i- 


22  3  VETARE VETUS. 

menta  mutare,  to  shift  one's  clothes.  2.  V  e  s- 
t i  s  and  vestimentum  denote  the  clothes  which  cover 
the  body,  as  necessary  or  decent ;  a  m  i  c  t  u  s  and  a  m  i- 
culum  (from  ambi  and  jacere)  the  cloak  or  mantle 
which  covers  the  under-clothing,  for  the  sake  of  warmth 
or  of  ornament ;  a  m  i  c  t  u  s,  the  whole  of  the  over^ 
clothing  ;  a  m  i  c  u  1  u  m,  a  single  article,  as  a  mantle. 
Tac.  Gf.  17.  Feminse  ssepius  lineis  amictibus  velantur, 
partemque  vestitus  superioris  in  manicas  non  extendunt. 
Curt.  v.  1,38.  Sil.  It.  vii.  447.  3.  Cultus  and 
habitus  have  a  wider  meaning  than  vestis ;  c  u  1 1  u  s 
(occulere)  whatever  belongs  to  dress,  girdle,  hat,  orna 
ments,  arms,  etc.;  habitus,  whatever  belongs  to  the 
exterior  in  general,  cleanliness,  mode  of  dressing  the 
hair,  carriage  of  the  body,  etc.  Suet.  Ca3S.  44.  Dicam 
ea,  quse  ad  formam  et  habitum  et  cultum  et  mores  per- 
tinebant.  Cal.  52.  Vestitu  calceatuque  caeteroque  hub 
itu.  (v.  209.) 

VETARE  ;  INTERDICERE.  V  e  t  a  r  e  means  to  for 
bid  by  virtue  of  the  law,  in  opp.  to  jubere  ;  whereas 
interdicere,  to  forbid,  by  virtue  of  official  author 
ity,  in  opp.  to  addicere,  permittere. 

VETERNUS,  see  Antiquus.         VETULA,  see  Anus. 

YETUS;  SENEX  ;  GRAND.EVUS  ;  LONG^EVUS;  SENEC- 
TA  ;  SENECTUS ;  SENIUM.  1.  Vetus  homo  (ero?) 
denotes  an  old  man,  from  the  fiftieth  year  of  his  life,  in 
opp.  to  juvenis,  a  young  man,  like  yepwv ;  whereas 
s  e  n  e  x  (ava%1  or  eVou?  e%a)v  ?),  an  old  man  from  his 
sixtieth  year,  with  the  accessory  notion  of  his  being 
worthy  of  respect,  like  'n-pea-^vr^  ;  lastly,  g  r  a  n  d  ae- 
v  u  s  and  longaevus  denote  a  very  aged  man,  who 
has  already  exceeded  the  usual  duration  of  life,  and 
who  is,  consequently,  somewhere  about  eighty  or  up 
wards.  2.  Senecta  denotes  old  age  indifferently, 
merely  as  a  period  of  life  ;  senectus,  as  a  venera 
ble  and  experienced  age,  that  commands  respect  and 
indulgence  ;  s  e  n  i  u  m,  the  infirm  and  burdensome  age, 
which  is  to  be  looked  upon  as  a  disease,  (iv.  89.) 


VETTTS VIDERE.  22.0 

VETUS,  VETUSTUS,  see  Antiquus  and  Puer. 

VIA,  see  Iter.         VIBRARE,  see  Librare. 

VICINUS  ;  FINITIMUS  ;  CON  FINIS.  V  i  c  i  n  i  (ol/ceioi) 
are  neighbors,  in  reference  to  house  and  yard  ;  whereas 
f  i  n  i  t  i  m  i  and  confines,  with  reference  to  the  boun 
daries  of  the  land;  finitimi,  in  a  one-sided  relation 
ship,  as  the  neighbors  of  others,  who  dwell  near  their 
boundaries,  in  a  mere  geographical  sense  ;  c  o  n  f  in  e  s, 
in  a  mutual  relationship,  as  opposite  neighbors,  who  have 
boundaries  in  common,  with  the  moral  accessory  notion 
of  friendship  associated  with  neighborhood.  The  finit 
imi  are  finibus  diremti  ;  whereas  the  confines  are  con- 
finio  conjuncti.  (v.  181.) 

VICISSIM;  INVICEM;  MUTUO.  Vicissim  (from 
elfcdfo')  denotes,  like  on  the  other  hand,  and  in  hand, 
and  in  turn,  a  successive  ;  i  n  v  i  c  e  m  and  m  u  t  u  o, 
like  reciprocally  and  in  return,  a  mutual  acting  and  suf 
fering  between  two  persons  or  things ;  i  n  v  i  c  e  m,  more 
with  reference  to  reciprocal  actions  ;  m  u  t  u  o,  to  re 
ciprocal  or  mutual  states,  (vi.  402.) 

VICTUS,  see  Vita. 

VIDERE  ;  CERNERE  ;  SPECTARE  ;  INTUERI  ;  CONSPI- 
CERE  ;  ADSPICERE  ;  ADSPECTUS  ;  CONSPECTUS  ;  OBTU- 
TUS.  1.  V  i  d  e  r  e  and  c  e  r  n  e  r  e  denote  seeing,  as 
perceiving  by  the  organ  of  sight ;  v  i  d  e  r  e  (t'Sety)  as 
perception  in  general,  in  opp.  to  an  obstruction  of  the 
view,  like  opav ;  c  e  r  n  e  r  e  (jcpiveiv)  especially  as  a 
clear  perception,  in  opp.  to  a  transient  or  dim  view ; 
whereas  spectare,  intueri,  tueri,  and  c  o  n  t  u- 
e  r  i,  denote  looking,  as  the  dwelling  of  the  eyes  upon 
an  object ;  spectare  means,  quietly  to  fix  the  eye 
upon  an  object  that  interests  the  understanding,  and 
dwell  upon  it  as  upon  a  theatrical  representation,  like 
^feda^ai ;  whereas  intueri  (from  crro^afoyaat),  to 
fix  the  eye  upon  something  that  strikes  the  fancy  or 
soul,  as  to  contemplate,  ^ecvpelv.  Cic.  Fam.  vii.  1. 
Neque  nos  qui  hsec  spectavimus,  quidquam  novi  vidimus. 
2.  Intueri  denotes  merely  to  contemplate  attentively; 


230  VIERE VIGIL. 

contueri,  to  gaze  upon  fixedly,  keenly,  and  with  eyes 
widely  opened.  3.  Conspicere  means  to  descry, 
that  is,  to  get  sight  of  an  object  of  one's  self,-  and  gen 
erally  of  an  unexpected  object ;  whereas  adspicere 
means  to  look  at,  that  is,  to  cast  one's  eye  upon  an  ob 
ject,  whether  consciously  or  not.  4.  Adspectus  has 
an  active  meaning,  as  the  looking  at;  conspectus, 
a  passive  meaning,  as  the  sight  of,  that  is,  the  appear 
ance,  often  also  the  field  of  view,  sight  [as  in  to  be  or 
come  in  sight]  ;  o  b  t  u  t  u  s  has  a  neutral  sense,  as  the 
look.  Suet.  Tib.  43.  Ut  adspectu  deficientes  libidines 
excitaret ;  comp.  with  Cal.  9.  Tumultuantes  conspectu 
suo  flexit;  and  with  Cic.  Orat.  iii.  5.  Qui  vultum  ejus 
cum  ei  dicendum  esset,  oltutumque  oculorum  in  cogi- 
tando  probe  nosset.  (iv.  305.) 

VIERE,  see  Ligare. 

VIGENS  ;  VEGETUS  ;  VIVIDUS  ;  Vivus  ;  ANIMANS  ; 
VITALIS  ;  VIVAX.  1.  Y  i  g  e  n  s  (atfai)  denotes  a 
man,  both  in  body  and  mind,  fresh  and  in  full  strength ; 
v  e  g  e  t  u  s,  one,  in  a  mental  sense,  on  the  alert  and  an 
imated  ;  v  i  v  i  d  u  s  (from  ^u?  ?  or  from  vis  ?),  one,  in 
a  moral  sense,  full  of  life  and  energy.  Liv.  vi.  22. 
Exactae  jam  setatis  Camillus  erat  .  .  .  sed  vegetum  in- 
genium  in  vivido  pectore  vigebat,  virebatque  integris 
sensibus.  2.  Vivus  (Goth,  quiws)  means  living,  in 
opp.  to  dead  ;  a  n  i  m  a  n  s,  possessing  life,  in  opp.  to 
inanimate.  3.  V  i  t  a  1  i  s  means  long-lived  ;  v  i  v  a  x, 
tenacious  of  life.  (iv.  445.) 

VIGIL  ;  INSOMNIS  ;  EXSOMNIS.  Vigil  denotes  the 
state  of  being  awake  as  positive,  and  involves  conscious 
ness  and  will,  and  the  application  of  vital  energy,  like 
aypvTrvos  ;  whereas  i  n  s  o  m  n  i  s  and  e  x  s  o  m  n  i  s, 
only  negatively,  as  sleepless,  cuvirvos  ;  but  the  i  n  s  o  m- 
n  i  s  cannot  sleep  ;  the  e  x  s  o  m  n  i  s  will  not  sleep. 
Tac.  Ann.  i.  65.  Cum  oberrarent  tentoriis  insomnes 
magis  quam  pervigiles.  Veil.  P.  ii.  88.  Maecenas  ubi 
rem  vigiliam  exigeret,  sane  exsomnis.  Hor.  Od.  iii.  7, 
6.  Frigidas  noctes  non  sine  multis  insomnis  lacrimis 


VILLA VINCERE.  231 

agit ;  comp.  with  25,  7.  Non  secus  in  jugis  exsomnis 
stupet  Evias ;  or  Virg.  ./En.  ix.  167,  with  vi.  556.  (iv. 
444. 

VILLA  ;  FUNDUS  ;  PRJEDIUM  ;  AGER  ;  CAMPUS  ;  Rus  ; 
ARVUM.  1.  Villa  (dimin.  of  £809)  denotes  a  coun 
try-house,  usually  with  a  real  estate  ;  f  u  n  d  u  s,  a  real 
estate,  usually  with  a  country-house;  p  r  se  d  i  u  m, 
sometimes  a  country-house,  sometimes  a  real  estate,  like 
landed  property.  At  the  same  time  v  i  1 1 1  a  is  an  arch 
itectural  term  ;  f  u  n  d  u  s,  an  economical  term  ;  p  r  ae- 
d  i  u  m,  a  juridical  term.  Cato,  R.  R.  3.  Ita  ^edifices, 
ne  villa fundum  quserat,  nQvefundus  villam*  2.  Vil 
la,  fund  us,  and  praed  ium,  suppose  a  proprietor, 
like  portio  ;  whereas  ager,  arvum,  rus,  and  c  a  m  p- 
u  s,  are  thought  of  without  reference  to  a  proprietor, 
\\ke.pars.  3.  Ager  and  campus  denote  the  field, 
whether  cultivated  or  not;  ager  (0,7/309),  the  open 
field,  in  opp.  to  ground  that  is  built  upon,  or  planted 
with  trees,  consequently  in  opp.  to  urbs,  oppidatn,  vicus, 
hortus,  sUva,  like  d<ypos ;  whereas  campus  (/o}7ro9) 
denotes  the  low-lands  and  plains,  like  TreS/o^,  conse 
quently  in  opp.  to  the  high-lands,  mons  and  collis  ;  Cic. 
Div.  i.  42.  N.  D.  ii.  60.  Colum.  i.  2.  Herenn.  iv.  18. 
25.  Curt.  viii.  1,  4.  4.  R  u  s  and  arvum  denote 
the  corn-field  ;  r  u  s  (aporo9)  in  opp.  to  the  village  or 
the  town,  like  apovpa ;  arvum,  in  .opp.  to  pasture- 
lands  and  plantations,  consequently  in  opp.  to. pabulum, 
pascuum,  pratum,  olivetum,  Sail.  Jug.  95.  Cic.  N.  D. 
i.  45.  Plaut.  True.  i.  2,  47.  Hor.  Ep.  i.  16,  2.  like 
aporos.  Cic.  Fr.  ap.  Quintil.  iv.  2.  l/'undum  habet  in 
ayro  Tiburino  Tullius  paternum.  Orat.  iii.  33.  De 
fundo  emendo,  de  agro  colendo.  Tac.  G.  26.  Arva 
per  annos  mutant,  et  superest  ager.  (iii.  5.) 

VINCERE  ;  SUPERARE  ;  OPPRIMERE.     1.  V  i  n  c  e  r  e 
(jeiiceiv  ?  or  dy/cas  dva^Ka^eiv  ?)  means,  to  drive  an  ad 
versary  from  his  place,  like  m/cdv  ;  superareto  win- 
a  place  from  an  adversary,  like  vTrepftd\\ecfeai.     The 
V  i  n  c  e  n  s  has  more  to  do  with  living  objects,  with  eiie- 


232  VINCIRE VINDICTA. 

mies  ;  thesuperans  with  inanimate  objects,  with  dif 
ficulties.  Tac.  Ann.  i.  25.  Invictos  et  nullis  casibug 
superabiles  Romanes.  2.  Evincere  denotes  espe 
cially  the  exertion  and  duration  of  the  conflict ;  d  e  v  i  n- 
c  e  r  e,  its  consequence,  and  the  completeness  of  the 
victory.  3.  V  i  n  c  e  r  e  means  to  conquer  by  fighting  ; 
apprimere,  without  fighting,  by  merely  appearing, 
in  consequence  of  a  surprisal,  or  of  a  decided  superior 
ity  of  forces.  Cic.  Mil.  11.  Vi  victa  vis,  vel  potius 
oppressa  virtute  audacia  est :  and  to  the  same  purport, 
Muren.  15.  Mithridatem  L.  Murena  repressum  magna 
ex  parte,  non  oppression  reliquit.  (iv.  278.) 

VINCIRE,  see  Ligare. 

VINCULA  ;  CATENA  ;  COMPEDES  ;  PEDIC^I  ;  MANI- 
GM.  V  i  n  c  u  1  a  (wyKakri,  from  nectere)  are  bands  of 
any  sort,  as  a  generic  term  for  catence,  etc.,  like  8ecr/W ; 
c  a  t  e  n  ae  are  chains,  whether  for  fettering  or  for  other 
uses,  like  aXucrei?  ;  compedes  (from  Tre'S?;),  for  fet 
tering  in  general,  the  hands  or  the  feet ;  p  e  d  i  c  se,  irons 
for  fettering  the  feet ;  m  a  n  i  c  se,  irons  for  fettering  the 
hands.  Tac.  Ann.  vi.  14.  Celsus  in  vincidis  laxatam 
catenam,  et  circumdatam  in  diversum  tendens  suam 
ipse  cervicem  perfregit.  (iv.  284.) 

VINDICTA  ;  ULTIO  ;  TALIO  ;  P(ESA  ;  MULCTA  ;  CAS- 
TIGATIO  ;  PUNIRI.  1.  V  i  n  d  i  c  t  a  (a^aSe/cr^?)  is  an 
act  of  justice,  like  avenging  :  u  1 1  i  o  (a\a\Kelv,  aXe- 
few),  an  act  of  anger,  like  revenge;  talio  (rX^wu), 
an  act  of  retaliation.  2.  U  1 1  i  o,  v  i  n  d  i  c  a  t  i  o,  and 
talio,  take  place  in  consequence  of  the  supreme  au 
thority  of  an  individual ;  punitio,  mulctatio,  and 
castigatio,  in  consequence  of  the  demand  of  oth 
ers  ;  p  oe  n  a  (TTOLVIJ,  Trelva,  TreVo/zat),  as  a  punishment 
which  the  violated  and  offended  law  demands,  by  any 
mode  of  suffering  ;  m  u  1  c  t  a  (/mXafat)  as  an  amerce 
ment,  which  juctice  and  equity  demand,  as  a  Compen 
sation  for  injuries  done,  especially  a  fine  ;  c  a  s  t  i  g  a- 
t  i  o,  as  a  chastisement,  which  may  serve  to  improve  the 
individual,  especially  a  rebuke.  P  oe  n  a  is  for  the  gen- 


VINOLENTUS  -—  VITIUM.  233 

eral  good  ;  m  u  1  c  t  a,  for  the  good  of  the  injured  party ; 
c  a  s  t  i  g  a  t  i  o,  for  that  of  the  guilty  party,  (v.  249.) 
3.  P  oe  n  i  r  e  means  to  punish,  according  to  the  princi 
ples  of  justice  ;  whereas  p  u  n  i  r  i,  in  Cicero,  to  take 
vengeance  into  one's  own  hands. 

VINOLENTUS,  see  Ebrietas. 

VINUM  ;  TEMETUM.  V  i  n  u  m  (olw?)  is  the  general 
and  usual ;  t  e  m  e  t  u  m  (from  taminia) ,  the  antiquated 
and  poetical  name  for  wine. 

VIOLARE,  see  Lcedere.        VIR,  see  Homo  and  Puer. 

YIRGA,  VIRGULTUM,  see  Rami. 

VIRGO  ;  PUELLA  ;  VIRAGO.  Virgo  is  an  unmar 
ried  woman,  whether  young  or  old,  in  opp.  to  mulier, 
like  Trap^evos  ;  whereas  p  u  e  1 1  a,  a  young  woman, 
whether  married  or  not ;  for  instance,  Nero's  wife,  Oc- 
tavia,  twenty  years  old,  in  Tac.  Ann.  xiv.  64,  like  Koprj ; 
virago,  a  masculine,  strong,  heroic,  young  woman  ; 
for  instance,  the  Amazones,  dwridveipai. 

VIRTUS  ;  INNOCENTIA  ;  HONESTAS.  Virtus  («/>- 
Tvrrf}  means  virtue,  as  far  as  it  shows  itself  in  becom 
ing  and  meritorious  actions  ;  i  n  n  o  c  e  n  t  i  a,  as  far  as 
it  shows  itself  in  blameless,  especially  disinterested  con 
duct  ;  honestas  (%^o<xo-ro9)  as  far  it  shows  itself  in 
virtuous  and  noble  sentiments,  (vi.  406.) 

VIRTUS,  see  Feroda.  Vis,  see  Potentia. 

VISCERA,  see  Oaro. 

VITA;  SALUS  ;  VICTUS.  1.  Vita  (otro?)  denotes 
the  duration  of  life,  in  opp.  to  mors ;  whereas  s  a  1  u  s 
(from  0X09?),  the  safety  of  life,  in  opp.  to  interitus, 
exitium.  2.  Vita  denotes  the  public  ;  v  i  c  t  u  s  the 
private  life  of  a  man.  Nep.  Ale.  1.  Splendidus  non 
minus  in  vita  quam  in  victu.  (iv.  448.) 

VITALIS,  see  Vigens. 

VITIUM  ;  MENDA  ;  MENDUM  ;  LABES  ;  MACULA. 
V  i  t  i  u  m  (from  avdrrj,  ar?;),  denotes  any  fault ;  m  e  n- 
da  (/tar??),  a  natural  fault,  especially  of  the  body,  a 
blemish,  like  fiXd/By,  mendum,  a  fault  committed, 
especially  in  writing,  a  blunder  or  mistake,  like  d 

T* 


234  VITUPERARE  -  VORAGO. 


a  ;  1  a  b  e  s  (X&>/3?7),  a  degrading  fault,  a  stain  of  ig 
nominy,  like  XU/ZT;  ;  macula  (  dimin.  from  ynoko?), 
a  disfiguring  fault,  a  blot,  like  Krj\l$.)  (V.  319.) 

VITUPERARE,  see  Reprehendere. 

VIVAX,  VIVIDUS,  see  Vivens. 

VIRUS,  see  Toxicam.     Vivus,  see  Vigens. 

Vix  ;  ./EGRE.  V  i  x  (T^KO)  means  scarcely,  and  re 
fers,  like  <r^oX?7,  only  to  a  thing  that  was  near  not  tak 
ing  place,  in  opp.  to  omnino  non,  Cic.  Att.  iii.  23  ; 
whereas  se  g  r  e  means  with  much  ado,  like  /^oXt?  and 
Xo7fc9,  and  refers  to  the  agent,  who  is  in  a  state  of  anx 
iety  as  to  whether  he  shall  succeed  or  fail,  in  opp.  to 
facile,  Cic.  Sen.  20.  (iii.  94.) 

VOCABULUM,  see  Verlwm.      VOCARE,  see  Nbminare. 

VOCIFERARI,  see  Clangere. 

VOLUCRES  ;  AVES  ;  ALITES.  V  o  1  u  c  r  e  s  (from 
eX/fat)  means  whatever  flies,  including  winged  insects, 
like  Trryvos  ;  whereas  a  v  e  s  and  a  1  i  t  e  s  mean  only 
birds  ;  a  v  i  s  (aero?)  as  a  general  term  in  natural  his 
tory  for  any  bird,  like  opws  ;  a  1  e  s  (from  ala)  as  a  se 
lect  expression  only  for  a  larger  bird,  like  oiWov,  espe 
cially  the  eagle,  and  a  1  i  t  e  s  is  used  in  the  language 
of  the  augurs  as  a  technical  term  for  those  birds  whose 
flight  must  be  observed  and  interpreted,  in  opp.  to  osci- 
nes,  or  those  birds  whose  song  and  cry  must  be  inter 
preted.  Ovid,  Art.  Am.  iii.  410.  Jovis  in  rnultis  dev- 
olat  ales  aves.  Hor.  Od.  iv.  2,  2.  4.  Virg.  Mu.  xii.  247. 
Cic.  N.  D.  ii.  64.  (v.  207.) 

VOLUNTATE,  S66  Sponte.  VOLUPTAS,  866   Cupido. 

VORAGO  ;  VORTEX  ;  GURGES.  V  o  r  a  g  o  (o/^o?) 
and  the  poetical  word,  of  foreign  origin,  barathrum, 
denote  an  abyss  in  water,  which  may  be  either  in  a 
pool,  pond,  or  sea  ;  whereas  vortex  and  g  u  r  g  e  s 
suppose  water  in  motion  ;  vortex  moves  in  a  horizon 
tal  direction,  so  that  its  water  turns  in  a  circle,  and 
hinders  whatever  swims  therein  from  escaping  ;  g  u  r  g  e  s 
(from  70/9769  ?  or  7^/370^09?),  in  a  perpendicular  d\r 
rection,  so  that  it  drags  down  whatever  comes  into  its 


VOX VULTUS.  235 

eddy,  into  the  depth  below.  Liv.  xxviii.  30.  Navis  re 
tro  vortice  intorta ;  compare  with  xxii.  6.  Deficientibus 
animis  hauriebantur  gurgitibm.  (v.  155.) 

Vox,  see  Verbum. 

YULNUS  ;  PLAGA  ;  ULCUS  ;  CICATRIX  ;  SAUCIUS.  1. 
V  u  1  n  u  s  and  p  1  a  g  a  denote  a  wound  from  without ; 
v  u  1  n  u  s  (from  lanius  ?)  by  means  of  a  weapon,  or 
other  cutting  instrument ;  p  1  a  g  a,  by  means  of  any 
instrument  carried  with  intention  to  injure ;  whereas  u  1- 
c  u  s  (aXof ,  a>Xf )  means  any  open  or  sore  place  in  the 
body,  that  has  begun  to  fester,  etc. ;  c  i  c  a  t  r  i  x,  the 
scar  that  is  left  when  a  wound  is  healed.  Suet.  Vit.  10. 
Verbera  et  plagas,  saepe  vulnera,  nonnunquam  necera 
reprsesentantes  adversantibus.  Plin.  H.  N.  xvi.  12. 
Gels.  viii.  4.  2.  Vuln  e  r  a  t  us  means  wounded  in 
general ;  s  a  u  c  i  u  s,  so  wounded  as  to  be  untit  for  fighting, 
and  is  the  proper  expression  for  those  that  are  wounded 
in  battle.  Cic.  Verr.  i.  27.  Servi  nonnulli  vulneran- 
tur ;  ipse  Rubrius  sauciatur.  (iv.  255.) 

VULTUS,  see  Fades. 


INDEX  OF  GREEK  WORDS. 


This  Index  embraces  all  the  Greek  words  contained  in  the  Latin 

nyms,  and  will  afford  valuable  aid  in  elucidating  many  Greek  synoi 

The  figures  reier  to  the  pages  of  the  book. 

^^,35 

dStvd?,  16 

at/xa,  191 

dya^ds,  30 

d.doXe(T)(ia,  91 

atvos,  26,  189 

ayaXyaa,  103 

ae^Xo?,  204 

cti£at,  230 

ayai/os,  58 

dctSctv,  32 

ato'Xoi/,  220 

aya7rr),  61 

detpat,  16 

aio'Xo?,  220 

dyeiv,  9 

deipco,  16 

atpeiv,  209 

dyetv  KOL  </>epeiv,  221 

acts,  222 

aipo/xevry,  117 

dyei'pav,  9,  80 

deo-at,  16 

aicr^eo-^at,  37 

dyeipw,  3,  160 

tt€T09,  234 

atcrt/xos,  103 

dye'Xr;,  160 

a^,  130 

atcr^pdq,  213 

dy/cdX?;,  232 

aTJp,  16  bis 

atretv,  186 

ayKas  ava-ynd^eiv,  231 

a«9Xios,  66 

atx/x>i,  4 

dyXads,  129 

a^Xov,  171 

atwi/tov,  46 

dyvds,  188 

al,  26,  189 

d/caXd?,  134 

ayowj,  131 

aiavd?,  172 

dK€t(r«^ai,  135 

dyos,  188 

cuyiaXos,  185 

d/cepato?,  177 

aypio?,  187 

aiSero-^ai,  224 

aK>j,  24 

dypotKo?,  187 

cuoio?,  46 

d/ojpaTog,  177 

dypo's,  231  bis 

at^eiv,  22 

aK/xrj,  4 

dypuTTVos,  230 

at^o's,  25 

d/coXov^etv,  42 

dyxicrrets,  145 

at^ovcra,    6 

a/co?,  135 

ay^co,  53 

at^co,  6,  31 

dKoveiv,  26 

238 


INDEX    OF    GREEK   WORDS. 


,  27 
d/cpos,  209 
a/<T7?,  185  bis 
a/ccm/,  139 

,  232 

71 

dAyeu/,  88 
dXyos,  53,  66 
dAe'yeij/,      61,      150, 

154,  181 
dXe'£eiv,  232 
dXes,  122 
aXr/fj.a,  124 
175 


dXta,  43 
dXis,  192 
aAn/r,  194 
dX/c??,  9,  91,  217 
aXXot,  31 
aXo£  235 
dX<;,  134 
dXcros,  199  bis 
aXris,  199 
dXv/cros,  66 
s,  232 

?,  10 

217 

,  233 
d/xavpos,  151 
d/xeXya),  133 
dytxeva?,  85 
dyxevT/va  Kaprjva,  202 


d/xepyetv,  70 
d/xepycov,  135 
d/xepi/xvos,  216 
d/xeuco,  114 

,  131 
195 
144 
146 


218 

,  102 
146 

ava.yK.ri  ecrrtV,  146 
232 
i,  167 
222 
,  111 
,  207 
37 

,    136 
147 

,  175,  228 
di/ttTrretv,  2 

,  1  74 

,  109 
di/ao-Tracrro?,  6 
avSov,  20 
£aTi'£ai',  146 


,  198 
s    103 

,  97 
cu/ami,  81 


dve/xos,  16  bis 

o,  106,  118 
,  158 
avecrw  Sovpcu,  102 
di/evpetv,  112 

97,  175  bis 
,  109 
,  99 
?,  99 

.  97 
avt.a,  53 

avioiv,  102 

^at,  226 

222 

avTidveipai,  233 
avncn  arvy?,  6 

94 


dvrpov,  202 
avraXo?,  144 

r,  179  bis 
180 
76 

xv,  222 
131 
V,  14 
en/,  203 
u,  222 

36 
173 

,  3G 
)Xecrai,  1 

147 
158 


O.TTO) 


oaropia, 


INDEX    OF    GREEK    WORDS. 


239 


a7ro  rv)(r)<s,  34 

Q.TTCKpQ.pQ.1,    146 

dpa/3o9,  14,  223 
dporov,  187 
apdxyr),  184 
dpydv,  10 
dpyo'9,  23,  187 
dpSa,  129 
dpeo-Keveiv,  24 
dperat,  125 
dp^pov,  136  bis 
dpt^9yx,o9,  45,  197 
d.pio-T€po9,  199 
dp/ceo/,  21 
dpvettr^at,  146 
dpo/xara,  159 
dporo9,  231  bis 
dpovpa,  231 
dp-Tra/cr-^p,  170 
apTrr),  180 
dpcrrjv,  97 
dp- 1,  149 

7,  233 

9,  25 
dp^ato9,  19 
apxeiv,  116 

do-7/,  192 
dori9,  130 
do-trta,,  76 
o.crKo.A.OLfpo'i,  183 
dcr/cetv,  41 

9,  190 


dcr/x,€vo9,  205 
•   196 
dcr7rt9,  195 
dcn-?J9,  205  bis 

j,  89 
dcrrpov,  205,  bis 
dcr<^>aX^9,  216 
drdXXco,  208 
<xTct,Xo<f)p(jL)v,  208 
dra.pr>7po9,  213 
driy,  51,  233 
dri/xta,  101 
drpa7ro9,  115 
drp€K7;9,  227 
avdrrj,  51,  233 
/,  27 
27,  197 
av??poTr;9,  198 


115 


avo9,  23 

?,  230 
avpa,  16 
avo-109,  155,  219 
avo-TTjpos,  27 
auTo/xdrw9,  204 
ivrop:dXo9,  161 
:VT<OS,  155,  219 
av^fjios,  130 
27 

'ov,  55 
•w,  31,  78 
192 
r,  65 


,  13 

t ,  4 
79,  131 
TV,  33 

142 
;s,  150 
,  136 


158 
/,  114 
ftaKTpov,  90 
fidvavo-oL,  75 
142 
«i/,  79 
fiavcfcv,  122 
?,  219 
139 

59,   52 

233 
/3Xayi9,  55 

17,  207 
v,  26 
39,  213 
129 

221 
•,  217 
133 
59,  133,  208 

,  217 
;9,  30 
152 
191 
39,  203 


240 


INDEX    OF    GREEK    TVORDS. 


Tata,  211  bis 

ypvr>7,  177                    S^Xetv,  1 

yaXo;,  34 

yvpya^o?,  234              8?;Xov,  20 

yaXiypo's,  37,  94 

yvpos,  154                    Sr/Xakrcu  155 

yaSpos,  91 

8^/xos,  93 

yeXai/,  185 

8at/xo>v,  149                   Sta/cpcVctv,  62 

ye'Xws,  93 

8aKeiv    122                  !  8ia7ru.9w$ai,  63 

ye/Aetv,  210 

8a»cpv,  118 

Siacrrt^at,  62 

yei/cV^ai,  48,  170 

SctKpv'av,  118                Stareyyetv,  62 

yeve-n/,  92,  206 

Savos,  86 

SiarptySeti/,  133 

yevvaior^s,  154 

SttTran?,  54 

8t8i;/x,os,  68 

yeVos,  92,  206 

8apov,  171 

8te'XKetv,  87 

ye'i/vs,  131 

5>         /       -i  /» 
OCtCTf  ?•    1  O 

8iepeu/,  63 

yepato9,  18,  198 

8a^at,  71 

8i/<r;,  41,  137 

yepaos,  142 

8eW,  123 

SioXe'crcu,  1,  15 

yepa?,  67,  171 

8a,  146 

otTrXct^,  6  8 

yepovcnos,  18 

Setv,  146 

StTrXow,  68 

ye'pwi/,  18,  175,  228 

Seti/os,  26 

StTrXovs,  68 

yewrcu,  192 

Se^at,  59 

S/xcos,  198 

yeuto,  11 

SetTTTOV,    71 

8vo<^>epai,  150 

r>},  211  bis 

Seio-ai,  224 

80109,  68 

yrjSclv,  92,  222 

Setcr^at,  186 

So/xoi,  6 

yr]pv(D,  90 

Seo?,  2G,  225 

80^0,  94,  196 

yiyveo-$at,  48 

Scpas,  67 

Sopa,  212 

yXa<£vpo9,  120 

8ep/>ta,  212 

8opv,  139 

yXoia,  88 

Secr/xeuetv,  124 

SoOXo9,  24,  198 

yXv*cv9,  208 

Seo-yaot,  232 

8pcttvu)^  198 

yXarrra,  77 

Seveiv,  65 

SpaTrer^,  161 

yv^crtos,  92 

O€f€(T^/Olt,   146 

8wa//.ai,  30 

yvw/xry,  196  bis 

Seurcpov,  115 

8wap,i9,  168 

yva)j/at,  187 

8ex<r°-^at>  178,   189, 

Swao~$ai,  168 

yopyos,  234 

209 

Swacrreia,  168 

ypa/x/xa,  124 

Sexw,  173 

8u<retS^9,  213 

ypo/t^xxs,  210 

S^Ctl/,   178 

8vcTjU.evcta,  152 

INDEX    OF    GREEK    WORDS. 


241 


Svorota,  151 

cipctv,  196,  bis 

evSeXe^etv,  43 

Bvcr^rjfjLia,  101 

eipcpog,  198 

€1^8109,  60 

8io/xaTa,  6 

eipo>€i/os,  197 

eve^Kecr^ai,  112 

8o>pov,  67 

etcrat,  49 

evotre,  148 

ScoTiV?;,  67 

ei?  e/cao-ros,  179 

eVocri9  'Evvw,  87 

eis  KCVOV,  89 

€j/ov9,  228 

eyyeXav,  185 

eto-peijcrcu,  114 

eVreX?79,  84 

eyyvav,  167 

eiw^evai,  201 

cVreXXeor^at,  116 

eyyr's,  8 

€Karepos,  218 

ei^Trvtov,  202 

€yyixrro9,  15 

eKacrroi,  179 

e£a7rtV»75,  182 

ey/capTros,  86 

c^ao-TO?,  179 

l^ecrri,  43 

lyicvos,  170,  171 

£K$r)/Jieiv,  174 

e^ovcrta,  168 

ey^eXv?,  183 

€K€(,    31 

eTrayye'XXcaJat,  167 

€yX<>9,  183 

e/o^Xt'a,  178 

€7rtet/coi9,  99 

ISos,  195,  201,  231 

cK^avetv,  143 

€7ri$v/x,on>,  222 

e'Spa,  195 

eKKX^crta,  43 

fTTiKapTnis,  54 

€8(0,    11 

€Koixrio9,  204 

eTriT^Seios,  100 

£>eipa,  49 

eKTrepaiVeiv,  203 

€7Tt^OVt09,   97 

eJeXovr^s,  205 

€K<£3pa,  90 

€7rw8at,  32 

£#i/09,  92 

€KWV,   204 

eVw/us,  23 

£<V,  45,  200 

eXeetv,  139 

epav,  61 

eta,  119 

eXetv,   168,  201,  221 

Ipcur^ai,  61 

flap,  213 

e'X^etv,  114 

»                      '           1  >t 

€1809,  83,  205 

€Xl/CT09,    76 

epya£o/x,ai,  54 

ei8ooXov,  102 

eXt^at,  120 

epyacrta,  153 

ci/<a£w,  229 

eAi£ai,  234 

Ipyov,  9 

ftKctv,  231 

€XXo9,  199 

ep8eii/,  105 

et/ceXo?,  5,  8 

€X09,   119 

epe^co,  98 

CtKWV,    102 

e/Xj8ati/etv,  114 

cpe(,7ra>,  185 

eTXap,  212 

e/XTroXav,  70 

epe^etv,  22 

elp.apfj.evrj)  35 

e//,(£a.vicrai.,  155 

ept^)09,  33 

eipyw,  54 

ev8at€tv,  2 

epTreroV,  183 

etpywv,  15 

4V8aa,  159 

IpTTCOV,    183 

u                   16 

242 


INDEX    OF    GREEK    WORDS. 


eppeu',  71 

^Xe5  71 

/^aAAoti,  180 

cppco/xeVog,  44 

Ix^pa,  152 

#a/xa,  16,  189 

ipp<a<rSai  169,  219 

tX^po?,  6 

^a/xctd?,  16 

Ippaxro,  29 

ex«^oo,  6 

$aj/aro5,  142 

epo-77?,  210 

eXtSi^a,  183 

"I/apcro?,  82 

epveor^at,  226 

eXt9,  183 

$eacr#ai,  229 

€pfK6lI/,   21 

€XO>€VOS,   3 

^e'Aeiv,  221 

€pWS,   61 

€X^    10 

^cfjifs  ecrrt,  43 

ecrayeipco,  9 

Ixwv,  228 

^eot  peta  ^ttcovre?,  78 

«r#'  ore,  148 

$eos,  149 

ecrx<xro?,  75 

£eco,  116,  175 

^ecro-ao-^ac,  2,  186 

crai,  145 

£077,  116 

Zero's,  170 

eratpat,  160 

£o'<£og,  150 

-^ecopetv,  229 

eraipos,  200 

Cwov,  17 

^77/xwv,  3 

erepov,  115 

Sypiov,  18 

€Tl,    72 

77yeto-$cu,  64 

^77?,  106 

ero^,  49 

^Seo-^ai,  91 

drjo-avpoi,  65 

eros,  18,  228 

7787;?,  208 

^Xav,  53,  66 

ev,  29 

77^0?,  200 

•^opv/377,  87 

6^771/779,  86 

77^05,  45 

$pacros,  82 

€u^vs,  182 

rj'iwv,  185 

Q.       '            O  7 

*v/p€(ji),    o  i 

eijKapaia,  151 

77/ca,  117,  219,  234 

Spyvtlv,  118 

CW77,  50 

7>,    71 

^pty/cds,  144 

evTropog,  65 

771/1,  71  bis 

^pi^,  49 

'eucr/aog,  151 

rjvi&c,  71 

«9pdvo?,  195 

CVTOKOS,  85 

rjviov,  88 

£v/*os,  16 

evrpoTros,  30 

777TIO?,    140 

Svpa,  155 

curvxT??,  78 

rjorv^ia,  178 

•I/'uptoc?,  155 

€fd)dpo?,  85 

77^?,  208,  230 

\/(j)o§.  5  2 

cvxapurrw,  94 

77x^779,  32,  96 

^unreveiv,  24 

ct7V€cr«vctt,  18o 

77xi  87,  224 

e^etvfxi,  43 

iao-«9at,  28,  135 

€Y>ieo""7dtJ  116 

•vOtA(XO"(7"Ct,    Io4 

tSe^,  229 

INDEX    OF    GREEK    WORDS. 


243 


tStog,  173 

Ka/Jiipa.!,,  88 

KeXeu^og,  115  bis 

iSov,  71 

/cava^ctj/,  32 

/cepav^og,  89 

teVat,  114 

KOtVtUJ/,    5  1 

KepSaXeog,  25 

tepoV,  211 

KaTrpog,  33 

/ceiJ^eti/,  36 

tepog,  188 

KOLTTTtiV,     209,  222 

/ceu$w,  54 

t/cavog,  100 

Kape/co/xocovreg,  49 

K€^a>v,  34 

i/cai/iog,  192 

Kaprjvov,  49 

/ce^ap^o-^at,  95 

IKCTCUClVj   186 

/captg,  54 

KT^Se/xovta,  45 

tXapog,  91 

/cap/capov,  54 

KTySecrrryg,  145 

iXu's,  129 

/cap7rovov9xxt,  58 

K^Xeti/,  134 

ti/ato,  105 

Kaprog,  30 

KT^Xeo)    TTUpt,   31 

tog,  213 

Kap^w,  3 

KTjXig,  234 

to'-n/g,  116 

Kapa>,  32 

K^Trog,  231 

tp^veg,  97 

/carayeXaj/,  185 

KtKtl/VOS,   49 

is,   169 

KaTa.Sa.fji/3tlv,  44 

icwoy,  43 

t<ra,  8 

Karate  t^at,  36,  196 

KXayyct^,  39 

tcrog,  5 

KaraiKta,  131 

/cXaSog,  93,  180 

tcrrai/at,  199 

Kara/catetv,  2 

KXatetv,  118 

to-xvew,   168 

KaraKp-uTTTCiv,  36 

K\avfjia,  119 

to-X^pog,  219 

Karaj/evetv,  43 

/cXeog,  37,  94 

toxog,  34 

/carar^Ketv,  128 

K\YJfj.a.,  180 

/cara<£poveu',  203 

K\ip.a,  125 

Kay^a^cti/,   185 

Kttra^v,  143 

KXtr^g,  41 

/ca$apog,  177 

/caretSetv,  44 

/cXoTrtog,  195 

Ka£i£eu/,  52,  219 

/carexetv,  52,  133 

KXvrog,  37 

/cat,   72 

Ka<^a^to,  71 

KXwi/,  180 

/cau/o'g,  149 

/ce'Spog,  126 

KV€^>ag,  150 

Ktttpog,  60,  151 

/cetpetv,  33 

Kw^acr«9at,  122 

/ca/oyyopt'a,  131 

Ketpa),  30 

Koeti',  168 

/ca»ctW,  58 

/cetcr^ai,  178 

/cotpai/og,  53 

KaXa/xog,  oO 

/ceta),  49,  93 

Kotrat,  52 

KaXXog,  25 

/ce'XaSog,  222 

KOLT7),   50 

KaXv\l/ai)  195 

KeXevetv,  116 

/coXa/ceta,  24 

244 


INDEX    OF    GREEK    WORDS. 


KoXoKCuew,  24 

Kporos,  87 

Xeios,  120,  123  bis 

KoXa£,  226 

KpoOcrts,  87 

Xet^eiv,  120 

KoXa^os,  1  0 

Kpv/xo?,  88 

Xe/crpov,  50 

KoXdi^ai,  51 

Kpuos,  88,  190,  191 

Xe/x<^>os,  14,  20 

KoXoixo,  107,  190 

KpUTTTCtV,    36 

Xe-Trrd?,  122 

KoXo<^cov,  50 

KTruo-raXXos,  88 

XeVto,  122 

KoXeOvds,  41 

Kpvi^at,  133 

XevKTy,  129 

K0/xa£eiv,  71 

/cretVeiv,  110 

Xeu/cov,  10 

KO/XTy,   49 

KTV7TOS,   87 

XCVKOS,  126 

KO/X/AOW,  41 

Kmp,  202 

Xeva-o-d/xcvov,  128 

KO/XI//05,    177 

Kupu),  48 

Xewcrcreo,  127 

KOTrpos,  130 

KVT05,  212 

Xe^ptos,  168 

Kopamov,  160 

KWKv'ew,  119 

X^peiv,  14 

Ko'pi?,  160,  233 

KcoXov,  136 

\rjo-Trj^  169 

Kopt£o/xat,  38 

KWS,  53 

Xt/5a^€tv,  55 

Kopprj,  49 

Xi^os,  194 

Kopv£a,  14 

Xa/?etv,  209 

XtXato/xoi,  91 

Kopucrcroo,  126 

Xaio?,  199 

Xt/xi/T^  119 

K0pu<£?7,  4,  50 

Xa.Aca£eiv,  91 

Xt/xo's,  76 

K0pv<j>ovv,  4 

XttKetv,  59,  60,  167 

XtTrapeti/,  186 

Kocrfjieiv,  41  bis 

Xa/a^eu',  118 

Xfy,  52 

KOO-/AOS,  99 

XaKis,  118 

Xoytg,  234 

Korra,  34 

XaXeu/,  59,  60 

Xoyx?7,  139 

Korravrj,  184 

XaXtct,  91 

XotSopta,  131 

Ko^o>r>7,  48 

Xa/X7ras,  32 

XotSopos,  127 

Koi/Aai,  194 

Xa/XTTO),  126 

Xot/xds,  128 

Kpa£a),  32 

Xa^ctv,  142 

Xoto-^05,  75 

KpatTraXr^,  69 

Xa^eo-t?,  142 

Xo^tcty,  199 

Kparos,  169 

Xeyetv,  59 

Xd^o5,  125 

KpCKW,    49 

Xe'yto,  140 

Xv^pov,  129 

Kpe/xySaXov,  87 

Xei)3etv,  55 

XDKO^XOS,  133 

KpiVttv,  229 

Xei^o/xevos,  129 

XV/XT;,  234 

KpoKa,  49 

Xet/3w,  117 

Xvoxra,  14 

INDEX    OF    GREEK    WORDS. 


245 


\vxyos,  32 
Aw/fy,  234 
ACDTOS,  129 
117 


i/,  159 
&,  132 

5,  78 
//.aKpos,  73 
/xaAa£at,  223,  232 

143 

105,  117 
s,  212 
7,  132 

155 
j,  17 
s,  14 
/xavos,  84 

/x.avrcvecT'&u,  64,  96 
fJiacr^aXrj,  23 
yaarav,  224 
/xarr;,  233 
i/,  89 

•os,  207 
^  175 
jue'ya,  131 
/xe'yas,  131 
v,  145 
40 
140 
/M6&/,  69 

JJi€$l€VCU,   102 

jtxetStai/,  185 

U* 


,v     "    139 

jU,€tpa/ctov,  175 
137 

//,€ipco,  144,  177 
',  24 
/,  52 
136 
>,  32 
131 

i,  136 
?,  183 
fjL€V€iv,  133  bis 
17 

53 
/xepo?,  136 

/16CTO9,    136 

fJL€Td  <nrovoS)v, 
/xcrapo-tov,  16 

/,  68 
/^erewpov,  16 
/xerecopos,  12 
106 
?,  200 
/,  140 
ayav,  140 
L,  116 
/,  133 
102 
/,  46 
/xiapo?,  213 
157 
130 
157 


09,  171 
i/xio-09,  152 
"     ,35,  144 


167 


,  117,234 
,  142 
fjiopvcrcrew,  46 
7,  83 
,  141 
,  217 
,  145 
,  143 
fjivpa),  67,  134,  166 
(Jivcrapos,  107 

234 
,  141 

vao's,  211 
vaTrrj,  199 
rape's,  145 
vavs,  145 
vcavtas,  1 75  bis 
vea£  149 
vearos,  75 

I,  20 
i/eicpos,  142 
?,  199 
veo'^ev,  115 
viov,  119 
T/eos,  148,  175 
veveiv,  117 

i,  149 
VTJTTIOS,  175 

',55 


246 


INDEX    OF    GREEK    WORDS. 


vt£co,  126 

otvog,  233 

opav,  224,  226,  229 

VLKO.V,   231 

otvcoo-ts,  69 

6py5j/,  186,  187 

VtTTTCO,    166 

otdv  T'  e7i/at,  168 

dpyr?,  62 

v«pa,  166 

otro5,  142,  233 

dp€y£O"^at,  186,  187, 

vd/xiyitos,  159 

o!a>,  218 

122 

VUJTOI/,  68 

otwvds,  234 

opeKTtjs,  62 

O/CKOS,  76 

WXOS>  234 

£at/3ds,  10 

o/ci/etv,  52 

dp^ds,  22 

fypos,   23 

o/cvo?,  101 

dp^po),  133 

£uy/caXetv,  43 

dXerijp,  169 

op$too-is,  98 

£vV€K€LV,   52 

dXtytopctv,  203 

opLvia,  41 

^VVZKToL,    179 

oXtywpos,  216 

6'pns,  234 

£w>$eo-is,  44 

oXio"^/  civ,  117 

dpo5,  84,  135 

6X/co5,  168 

dppcoSta,  225 

oyKos,  142 

oXoXv^etv,  119 

dpo-o's,  90,  180 

oSoiTroperv,  174 

oXov,  211 

opv^rjj  139 

oSo's,  115 

oXds,  119 

dp^o?,  125 

oovcrctcrvQ.i,  152 

0X05,  180,  219,  233 

ocrtov  eo~ri,  43 

dS(o8a,  152 

oXcos,  166 

do-tos,  188 

o£os,  90,  205 

o/xaXoxT/?,  152 

dcr/xry,  152 

d^/xara,  27 

6/xaXoos,  217 

do-o-ai,  27 

d$o/xai,  76 

o//,^3po5,  166 

6oTto-ow,  179 

01  aXXot,  31 

o/x^yupts,  43 

do"<pp'»yo't5,  152 

otSav,  215 

o/xotog,  5 

o  TV^CUV,  179 

OIK6TOI,   229                           6/AO£WS,    8 

ovapov,  132 

oi/cetos,  173                    6/x,oi5,  217 

ow-5,  26 

oi/ccny?,  198                 6/xws,  8 

o^ap,  132 

otKo8d/XT//xa,  4    •          joVap,  202 

o*Xo5,  219 

oLKTf.ipe.iv,  139            !  oWiSos,  185 

ovpo<s,  135,  185 

OtKTl^CH/,    139                       OVT05,   52 

3      j     /                  1    1  £» 

OU   <f)CLVCL6.    14t> 

01   XotTTOt,   31 

o£vs,  3  bis 

d^ctXetv,  146 

ciyjuxi,  38 

67T15,   37 

o<£i<?,  183 

0*^05,  115                    j  oTrtuaS^Trore,  166 

dxetv,  124 

INDEX    OF    GREEK    WORDS. 


247 


o^$'»7,  185 

Traupos,  157 

Trept/2oXos,  144 

cr^os,  41 

Tra^wco,  159 

Treptetvat,  2 

Tra^v?,  55,  165  bis 

/        o 

Trepto'O'e'i'etv,  2 

7ra$eiv,  80 

TrcSai/,  39 

Treo-elv,  117,  134,  193 

irat&iov,  175 

TreSTy,  232 

TreVeo-$ai,  10,  96 

Weiv,  223 

TreStov,  231 

Trerpat,  193  bis 

mas,  175 

Tre8ov,  211 

7red>vetv,  90 

Trots,  175 

$*^      0-  ^          i  p  1 

Trei^at,  58 

TraXaio?,  18 

Tre^o?,  58 

Tr^Xat,  139 

TraXiv,  115 

Tret^etv,  81 

-rrrjXos,  129 

TraXXa,  132 

Tretj/a,  232 

TnJ^ai,  155,  196 

TraXXctKry,  160 

Tretpar^s,  169 

TTt£aKV77,   8 

7raXju,?7,  195 

Tretpetv,  48 

Tri^etv,  181 

TravSuaus  $avetv,  143 

Tretpco,  5,  144,  157 

TTt^OS,   8 

Travrjyvpis,  43 

TT€K(0,   221 

TTtfCpO?,   3 

Travovpyos,  25 

TreXayt£ei7',  134 

Tri/xeXiy?,  165 

Travres,  179 

TreXayo?,  134 

Trt^Trpavat,  2 

7TCtl^7"O)Si     1  6  6 

TreXXo?,  46 

TTtvetv,  29 

Travxv,  165 

Tre'Xr?;,  195 

TTIVOS,  46,  130 

Trapa,  162 

TreXwpios,  131 

TriTrpaorKetv,  222 

TrapaXe'yecr^af,  160 

TreV^os,  4,  66,  119 

TriW?,  82 

Trapa(TTf\\f(T&ai,  134 

Trep'ta,  158 

Trto-rorr/?,  82 

TrapavTiKCL,  182 

TrcVo/zat,  232 

TTtrvetv,  134 

Trapa^pwv,  13 

TreTrapctj/,19,48,112, 

TrXavacr&u,  71 

Trapa^p^/xa,  182 

183 

TrXa^,  8,  125,  135 

Trap^£i/o?,  233 

TT€TTOt^O?,   86 

TrAe'&u,  184 

Trapicran',  121 

TTCTTOt^W,   44 

TrXe^crat,  166 

Trapo?,  19 

Wpa,  214 

TrX^'Jwv,  65 

Tras,  180 

Trepatos,  132 

TrXova-to?,  65 

Tracrao-^ai,  11 

Trepav,  214 

TrXovTO?,  65 

TracrcraXo?,  196 

Trepav,  153 

TrXvSav,  119 

TraVpio9,  158 

Trep^etv,  221 

TrveC/xa,  16,  149 

7rarpa>o9,  158 

Trept,  149 

TrviyoW,  25 

248 


INDEX    OF    GREEK   WORDS. 


7ro$€ti/,  164,  221  bis 

Trpii/  SrJ,  171 

p-i}£ai,  87 

TTO'^OS,  146,  164  bis, 

TTpOKO,   183 

p^os,  125,  184 

204 

Trpoo-e'rt,  171 

piv,  145 

TroiTJ/mra,  32 

7TpOO-7;KOVT€5,    145 

pLvrjXa.T€LV)  153 

Troua'Xov,  220 

Trpos  TOVTOIS,  171 

piTrr;,  185 

Trot/in;,  160 

7rpo'o-</)Opo9,   78 

poSavo?,  51  . 

770007,  232 

Trporepos,  19 

po'os,  85 

TroXe/^os,  4 

7rpo7re/x,7retv,  42 

poTraXov,  87 

TroXis,  93  bis 

Trpo^epto,  102,  131 

pv^/xos,  45,  197 

TToXXa/as,  189 

Trpot^reia,  65 

pvVos,  130 

TroXXos,  168 

TrpvXees,  175 

poj/iaXeo?,  219 

TroXus,  65 

Trptov,  174 

pcoyu,^,  169 

TTO/ATTTJ,   90 

Trrepov,  10 

TToj/09,  117,  153 

7TT€pv£,   10 

o-aKos,  195 

TTovri^w,  134 

Trrrjvos,  324 

o-a<^ajs,  59 

7TOVTO9,    134 

TTTlXoj/,    10 

O-^TTW,  191 

Tropes  eo~$cu,  1  74 

7TTOp$05,    90 

o-^evapos,  219 

TropSelv,  221  bis 

TTTcuxeta,  159 

cr^ei/etv,  168 

iro/ot£«i/,  79 

TT^U),    191 

crtyav,  199 

TTOpKO?,   210 

7TVKI/7/,    175 

crto'ttj/ov,  191 

Troppoo^ev,  173 

7TVKVOS,    16 

o-iawrai/,  199 

Trora/xos,  85 

TTV^,    175 

cr/catos,  199 

7TOTC,    148 

TrcoXetv,  222 

o-Katpco,  22 

7TOTI,    212 

Traiv,  160 

o-KeSao-ai,  83 

7TOTVIOS,    168 

o-KeXXco,  130 

7TOT09,    29 

pa/^curo-eti',  14 

0-/077TlW,    90 

7rpa£ei9,   9 

pai^os,  154 

CTKrjif/aL,  90 

Trpaos,  140 

pa^o?,  180 

cr/aoets,  151 

Trpa.crcrf.Lv,  153 

/Se^os,  136 

crKXfjpOV,  55 

?rpai5s,  30 

pCTTOJ,   87 

crK\r)p6<s,  23,  194 

TrptovSuVr??,  175,  228'pev/xa,  85,  187 

CT/coTreXot,  194 

/               1    rr    |                                             je^                         -IOT 

TTpTlVTJS,     1/4                       1  p€fO"(Xl,    io< 

CTKorepw,  150 

vpuur&cu,  70              |pi^y/u.tV,  185 

07COTOS,    150 

INDEX    OF    GREEK    WORDS. 


O-KVTOS,  195 
airaSav,  122,  210 
o-Trai/,  29 
cnrapd^ai,  167 
o"?rapyav,  215 
cnrdprr],  121 
o~7raTaAaV,  165 

O~7T€OS,    202 

o-TrrjXaiov,  202 
£  202 
:L,  96 
o-re'AAco,  192 
orevos,  15 
OTCVWTTOS,  15 
o-repea,  96 

206 
»,  19 
crrtA/Ja),  126 
0-TiX.r),  96 
ari£ai,  106 
ortyos,  192 

./,  124 
s,  215 
%  61 
,     ^,90 
crropxa£eiv,  212 
o-rox(iCeor<^atJ  214 
(TTO^d^ofji.aL,  229 
o-Tpa/3os,  206 
crrptfaiv,  227 
o-rpe^w,  19,  222 
5,  198 
s,  25 


r,  222 

o-vapos,  205 

?,  145 

:v,  102 
42 
;,  43 

?,  34 
175 
s,  179 
?,  180 
35 

?,  145 
o-vveyyus,  8 

',  43 

(TW€^€ia,  154 
44 
o-woSos,  43 

?,  106 
;,  210 
?,  16 
/,  76 
',  76 

L,    111 

;,  87 
i,  87 

o-<£r/Koa>,  157 
i,  38 
?,  3 
/,  215 
139 

/,  139 
212 
83 


Ta 


crxoLvos,  121 
cr^oXr],  234 
orcopo?,  3 
o-a)5,  190 

190 


TaAatTrwpt'a,  117 
73 

rapaKTO5,  67 

rapa^at,  165 

rapyavov,  130 
ivpir)$ov  ^SAcTreiv,  26 
i0€ii/,  26,  117,  207 
tX'  5v,  35 

retVetv,  212 

reipea,  205 

retpav,  120 

35,  84 

ret^os,  144 
?,  84 
208 
re'Aos,  84 
revayo5,  119 
repas,  205 
rep/xa,  84  bis 
rcpo-ci),  23,  211 
•eXl/tTatj  75 
••^Ac,  173 
r^Ad^ev,  173 
/,  133 

80,  232 
?,  144 
TO'KOS,  86 


250 


IKDEX    OF    GREEK   WORDS. 


82 
ToA/xtov,  80 

T07T09,    125 

ropoV,  26 
rpayav,  215 
rpayo9,  33 
Tpave9,  214 
rpa£ai,  25 
£213 
9,  68 
26,  28 
rpe/ca),  227 
Tpe/x<o,  225 
rpeVetv,  227 

115 
9,25 
v,  120 
7,  139 
n,  215 

TVT^09,    158 

9,  117 

o,  207 
ri,  35 
rv^ov,  34 

ias,  216 
vyteti/o9,  190 
vypo'v,  216 
i;ypo9,  55 

VCT09,   166 

{'AaKTeu',  122 
•  vXrj,  199  bis 
VTrap,  202 


,  209 


turves,  202 

vTTOij/ca,  113 
vs,  210  bis 
vcrraro9,  75 
{i</>r),  25,  123 

as,  12 
216 


^,231 
it,  167 

t,  209 


ivw,  126 

r,  126 
<f>dvai,  59,  60 
</>avepaJ9,  19 
<£ao9,  129 
<^cxpyvv/At,  219 
<£ap/xaKov,  135 
<£>dpvy£)  77 
<^ai;crT^pto9,  78 
<£eyyetv,  83 
^>eyyo95   129 
<£eyyco,  126 
<f>fpeiv,  76,  80  bis 

epw,  56,  85 

rj/xr?,  187 
i,  155 

^p€9,  18,  187 

Q  -/  o  o 

Criveti',  oo 

Q '  o  ,1 

•OriVCO,   o4 

JJ7TW9,    99 

•,  61,  201 


.  152 
14 
•Jat,  22 

78 

<£Aeya),  78,  126 
^>Aeuco,  129 
0Aea>,  118 

,125 
;w,  84,  85 


00U/05,   90 

(froirav,  114,  181 

(£>OV€V€IV}    111 

97 

15,  170 
•iv,  80 

83 
-,  83 
,  142 
)5,  44 
<f>pdgai,  79,  87,  219 
-,  226 

,  218 
15,  53 
<^)uya9,  161 
^uetv,  203 
ovActcQ-t,  8  9 
<f>v\ov,  92 

I  ^\  ^  fro 

(pvA.ov  ^XU)V^ 
c^'uow.ei'^?,  78 
</roa>,  85,  86,  170 

-,  56 


INDEX    OF    GREEK    WORDS. 


251 


88 

/,  222 
.tVo),  33 
e,  29 

?,  117 
XaAivck,  87 
4  211 
ds,  198 
/,  209 
ao9,  222 
/,  96 

ctSevai,  94 
<£epeiv,  94 
cm)*  33 

96 
/,  58 

»,  75 
?,  188 
Xepo-09,  98,  225 

X#ecru/o9,  98 
X^cov,  97,  211,  bis 

,  33 

113 


7,  174 
xAota,  113 

129 
39,  233 
,  33,  210 
;,  38 
Xopratos,  98 

-,  96 
7,  146 
-,  222 


Xpecr/xoAoyetv,  96 

30 

,  172 
,  60 

,  212 
*»,  216 
,  41 
,  114 

-,  125 

,  32 
35,  188 
19,  193 


,  76 

\f/-r)\a(f>av,  144  bis 
,  188 


,  61,  193 
61,  78 
j^iAo5,  157 
i/fiAoco.  221 
1/^0709,  183 

,  130,  213 


^05,  76,  88 


^wpo9,  177 

wa,  135,  185 
32 

39,  20 

,  3 

,  217 
,  235 
23 
wvo?,  171 

0)S  €OIK€V,   38 

126 


WARREN  F.  DRAPER, 
PUBLISHER    AND    BOOKSELLER, 

ANDOVER,     MASS., 

Publishes  and  offers  for  Sale  the  following  Works,  which  will  be  sent, 
post-paid,  on  receipt  of  the  sums  affixed. 


GARDINER'S  GREEK  HARMONY.  A  Harmony  of  the  Four  Gospels 
in  Greek,  according  to  the  Text  of  Tischendorf,  with  a  Collation  of  the  Textus 
Keceptus,  and  of  the  Texts  of  Griesbach,  Lachmann,  and  Tregelles.  By 
Frederic  Gardiner,  D.D.,  Professor  in  the  Berkeley  Divinity  School.  8vo.  $2.50. 

"  A  very  important  matter  in  the  preparation  of  the  Harmony  is,  of  course,  the  choice  of  a  text. 
The  one  chosen  by  Professor  Gardiner  is  that  of  Tischendort  's  eighth  edition  of  the  New  Testa 
ment.  This  text  was  chosen  because  '  it  embodied  the  latest  results  of  criticism,  having  had  the 
advautage  throughout  of  the  Codex  Sinaiticus  and  of  a  more  close  collation  of  the  Codex  Vatican  us.' 
Professor  Gardiner  would,  indeed,  have  published  his  Harmony  more  than  a  year  ago,  but  waited 
till  opportunity  could  be  given  for  consulting  this  last  edition  of  Tischendorf.  It  is  an  obvious 
merit  in  this  Harmony,  that  the  student  can  see  at  a  glance  whether  or  not  the  text  of  Tischendorf 
agrees  or  conflicts  with  that  of  Griesbach,  Lachmann,  and  Tregelles  in  places  where  there  is  a  dif 
ference  of  opinion.  It  is  another  excellence  of  the  work  that  the  Greek  text  is  so  accurate,  evincing 
the  most  scrupulous  care  and  thorough  scholarship  on  the  part  of  the  editor." —  Bibliotheca  Sacra. 

"  The  notes  of  the  author  are  marked  by  scholarship  and  good  sense.  The  student  will  find  it  a 
convenient  manual  for  the  study  of  the  Gospels,  because  he  sees  upon  one  and  the  same  page  the 
readings  of  the  principal  editions  and  manuscripts,  together  with  the  quotations  made  by  the  evan 
gelists  from  the  Old  Testament."  —  Princeton  lieview. 

"  Dr.  Gardiner's  work  has  been  well  done,  and  he  has  given  us  a  Harmony  of  great  value."  — 
Quarterly  Review  Evang.  Luth.  Church. 

"  By  this  scholarly  work  Dr.  Gardiner  has  rendered  all  diligent  students  of  the  Gospel  narrative 
an  invaluable  service.  In  a  single  volume,  and  by  the  most  satisfactory  arrangement  of  the  several 
and  inspired  accounts  of  the  life  and  doings  of  our  Lord,  the  book  furnishes  the  best  results  of  the 
ablest  and  most  laborious  investigation  of  all  known  sources  of  knowledge  regarding  the  original 
sacred  text."—  Reformed  Church  Monthly. 

"  It  is  a  superior  work  of  its  kind."  —  National  Baptist. 

"  This  book,  the  result  of  great  research  and  utmost  painstaking,  is  well  worthy  the  consideration 
of  all  Bible  scholars."  —  Watchman  and  Reflector. 

GARDINER'S  ENGLISH  HARMONY.  A  Harmony  of  the  Four  Gospels 
in  English,  according  to  the  Authorized  Version;  corrected  by  the  best  Critical 
Editions  of  the  Original.  By  Frederic  Gardiner,  D.D.,  Professor  in  the  Berke 
ley  Divinity  School.  8vo.  Cloth,  $2.00. 

"  The  Harmony  in  English,  the  title  of  which  is  given  above,  is  a  reproduction  of  the  Harmony 
in  Greek;  no  other  changes  being  made  than  such  as  were  required  to  fit  the  work  for  the  use  of  the 
English  reader  who  desires  to  learn  some  of  the  improvements  which  modern  criticism  has  made  in 
the  authorized  English  text."  —  BMiotheca  Sacra. 

"We  gladly  commend  this  Harmony  to  every  intelligent  reader  of  the  Scriptures.  The  need  of 
such  a  guide  is  felt  by  every  thoughtful  Churchman  at  least  once  a  year  — in  Holy  Week  —  when 
he  desires  to  read  the  events  of  each  day  in  the  order  in  which  they  happened  so  many  years  ago. 
We  do  not  think  that  our  laymen  know  how  much  they  will  be  helped  to  the  understanding  of  the 
Gospels  by  a  simple  Harmony,  perhaps  reads  as  we  suggested  above,  in  connection  with  some 
standard  Life  of  our  Lord."—  The  Churchman. 

LIFE  OF  CHRIST.  The  Life  of  our  Lord  in  the  Words  of  the  Gospels.  By 
Frederic  Gardiner,  D.D.,  Professor  in  the  Berkeley  Divinity  School.  16mo. 
pp.  256.  $1.00 

"  It  is  well  adapted  to  the  convenience  of  pastors,  to  the  needs  of  teachers  in  the  Bible-class  and 
Sabbath-school,  to  the  religious  instruction  of  families.  It  bids  fair  to  introduce  improvements  into 
the  style  of  teaching  the  Bible  to  the  young."  -  Bibliotheca  Sacra. 

"  This  little  volume  will  not  only  answer  as  a  Harmony  of  the  Gospels  for  the  use  of  those  who 
only  care  to  have  results,  but  it  will  be  an  excellent  book  to  read  at  family  prayers,  or  to  study  with 
a  Bible-class."  —  Christian  Union. 

(1) 


Publications  of  W.  F.  Draper. 


ELLICOTT'S  COMMENTARY,  CRITICAL  AND  GRAMMAT 
ICAL,  on  St.  Paul's  Epistle  to  the  Galatians.  With  an  Introductory  Kotice 
by  C.  E.  STOWE,  Professor  in  Audover  Theological  Seminary.  8vo.  pp.  183. 
» 1.50. 

The  Commentaries  of  Prof.  Ellieott  supply  an  urgent  want  in  their  sphere  of  criticism.  Prof. 
Stowe  says  of  them,  in  his  Notice:  "It  is  the  crowning  excellence  of  these  Commentaries  that 
they  are  exactly  what  they  profess  to  be,  critical  and  grammatical,  and  therefore,  in  the  best 
sense  of  the  term,  exegetical His  results  are  worthy  of  all  confidence.  He  is  more  care 
ful  than  Tischendorf;  sldwer  and  more  steadily  deliberate  than  Alford,  and  more  patiently 
laborious  than  any  other  living  New  Testament  critic,  with,  the  exception,  perhaps,  of  Tregel- 
les." 

"  They  [Ellicott's  Commentaries]  have  set  the  first  example,  in  this  cotvit.y,  f_.  England]  of  a 
t.iorough  and  fearless  examination  of  the  grammatical  find  philological  requirements  of  every 
•word  of  the  sacred  text.  I  do 'not  know  of  anything  superior  to  them,  in  their  own  particular 
line,  in  Germany;  and  they  add,  what,  alas!  is  so  seldom  found  in  that  coui,  y,  profound 
reverence  for  the  matter  and  subjects  on  which  the  author  is  laboring;  nor  io  their  value 
lessened  by  Mr.  Ellicott's  having  confined  himself  for  the  most  part  to  one  department  of  a 
commentator's  work  — the  grammatical  and  philological."  —  Dean  Alford. 

"  The  critical  part  is  devoted  to  the  settling  of  the  text,  and  this  is  admirably  done,  with  a 
labor,  skill,  and  conscientiousness  unsurpassed." —  nib.  Sacra. 

"  "We  have  never  met  with  a  learned  commentary  on  any  book  of  the  New  Testament  BO 
^eady  perfect  in  every  respect  as  the  '  Commentary  on  the  Epistle  to  the  Gulatiuns,'  by  Prof, 
silicon,  of  King's  College,  London,  —  learned,  devout,  and  orthodox."  -  ludc/ifinlent. 

'-  We  would  recommend  all  scholars  of  the  original  Scriptures  who  seek  directness,  luminous 
Brevity,  the  absence  of  everything  irrelevant  to  strict  grammatical  inquiry,  with  a  concise  and 
tfet'very  complete  view  of  the  opinions  of  others,  to  possess  themselves  of  Ellicott's  Coalmen,' 
(times."  —  American  Presltytcrian. 

COMMENTARY  ON  EPHESTANS.    8vo.    pp.  J90.  .  $1.50. 
COMMENTARY  ON  THESSALONIANS.    8vo.    pp.  171.    $1.50. 
COMMENTARY  ON  THE  PASTORAL  EPISTLES.   ?vo.    £2.00. 
COMMENTARY   ON    PHILIPPIANS,    COLOSSIANS,    AND 

PHILEMON.    82.00. 

TliE  SET  in  five  vote.,  on  fine  paper,  extra  cloth,  bevelled,  gilt  tops.    $10.00. 

THE  SET  in  two  vols.,  black  cloth  $  8.00. 
HENDERSON    ON    THE    MINOR    PROPHETS.      THE    BOOK 

OF  THE  TWELVE  MINOR  PROPHETS-    Translated  from  the  Original 

Hebrew.     With  a  Commentary,  Critical,  Philological,  and  Exegetical.    By 

E.   HENDERSON,  D.D.     With  a  Biographical  Sketch  of  the  Author,  by  E.  P. 

BARUOWS,  Hitchcock  Professor  in  Andover  Theological  Seminary.     8vo. 

pp.  490.     $  3.50. 

"  This  Commentary  on  the  Minor  Prophets,  like  that  on  the  Prophrcy  of  Isninh,  has  been 
highly  and  deservedly  esteemed  by  professional  scholars,  and  lius  been  of  great  service  to  tha 
working  ministry.  We  are  happy  to  welcome  it  in  an  American  edition,  very  neatly  printed." 
—  Jlib.  Sacra. 

"Clergymen  and  other  students  of  the  Bible  will  be  glad  to  see  this  handsome  American 
edition  of  a  work  which  has  a  stmuhnd  reputation  in  its  department,  and  which  fills  a  place 
th.it  is  filled,  so  far  as  we  know,  by  no  other  sint-le  volume  in  the  English  language.  Dr.  Hen 
derson  was  a  good  Hebrew  nnd  Biblicsil  scholar,  and  in  his  Commentaries  he  is  intelligent, 
brief,  and  to  the  point." —  ISa^fnii  Rei-onler. 

"The  American  publisher  issues  this  valuable  work  with  the  consent  an<l  approbation  of  the 
author,  obtained  from  himself  before  his  death.  It  is  published  in  substantial  nnd  elegant  style, 
clenr  white  paper  and  beautiful  type.  The  work  is  invaluable  for  its  philological  research  and 
critical  acumen.  The  notes  are  learned,  reliable,  and  practical,  and  the  volume  deserves  a 
place  in  every  theological  student's  library."  —  Ame>-ican  Presbyterian,  etc. 

"  Of  all  his  Commentaries  none  are  more  popular  than  his  Book  of  the  Minor  Prophets."  — 
Cltnxtian  O'tserver. 

"  This  is  probably  the  best  Commentary  extant  on  the  Minor  Prophets.  The  work  is  worthy 
Of  a  place  in  the  library  of  every  scholar  and  every  diligent  and  earnest  reader  of  the  Bible."— 
Christian  Chronicle. 

2 


Publications  of  W.  F.  Draper. 


COMMENTARY  ON  THE  EPISTLE  TO  THE  ROMANS.  By 
MOPES  STUART,  late  Professor  of  Sacred  Literature  in  the  Theological 
Seminary  at  Aiidover.  Third  Edition.  Edited  and  revised  by  PROF.  It.  D. 
C.  KOBBIXS.  12mo.  pp.  544.  82.25. 

"  His  Commentary  on  the  Romans  is  the  most  elaborate  of  all  his  works.  It  has  elicited  more 
discussion  than  any  of  his  other  exegetical  volumes.  It  is  the  result  of  long  continued,  patient 
thought.  It  expresses,  in  clear  style,  his  maturest  conclusions.  It  has  the  animating  influence 
of  an  original  treatise,  written  on  a  novel  plan,  and  under  a  sense  of  personal  responsibility. 
Regarding  it  in  all  its  relations,  its  antecedents  and  consequents,  we  pronounce  it  the  most 
important  Commentary  which  has  appeared  in  this  country  on  this  Epistle." — Bib.  Sacra. 

'•  We  heartily  commend  this  work  to  all  students  of  the  Bible.  The  production  of  one  of  the 
first  Biblical  scholars  of  our  age,  on  the  most  important  of  all  the  doctrinal  books  of  the  New 
Testament,  it  deserves  the  careful  study,  not  only  of  those  who  agree  with  Prof.  Stuart  in  his 
theological  and  exegetical  principles,  but  of  those  who  earnestly  dissent  from  some  of  his 
views  in  both  respects."  —  Watchman  and  Reflector. 

"  This  contribution  by  Prof.  Stuart  has  justly  taken  a  high  place  among  the  Commentaries 
oil  the  Epistle  to  the  Romans,  and,  with  his  other  works,  will  always  be  held  in  high  estimation 
by  the  student  of  the  Sacred  Scriptuies."  —  Aew  York  Observer. 

COMMENTARY   ON   THE   EPISTLE   TO   THE!    HEBREWS. 

By  PROP.  M  STUART.    Third  Edition.  Edited  and  revised  by  PROF.  K.  D.  C. 

ROBBIES.    12mo.    pp.  575.    $2.25. 

"  It  is  a  rich  treasure  for  the  student  of  the  original.  As  a  commentator,  Prof.  Stuart  was 
especially  arduous  and  faithful  in  following  up  the  thought  and  displaying  the  connection  of  a 
passage,  and  his  work  as  a  scholar  will  bear  comparison  with  any  that  have  since  appeared  on 
either  side  of  the  Atlantic."  —  American  Presbyter ian. 

"  This  Commentary  is  classical,  both  us  to  its  literary  and  its  theological  merits.  The  edition 
before  us  is  very  skilfully  edited,  by  Professor  Robbins,  and  gives  in  full  Dr.  Stuart's  text,  with 
additions  bringing  it  down  to  the  present  day."—  Episcopal  Recorder. 

"  We  have  always  regarded  this  excellent  Commentary  as  the  happiest  effort  of  the  late 
Aiidover  Professor.  It  seems  to  us  well-nigh  to  exhaust  the  subjects  which  the  author  compre 
hended  in  his  plan."  —  Boston  Recorder. 

"  It  is  from  the  mind  and  heart  of  an  eminent  Biblical  scholar,  whose  labors  in  the  cause  of 
sacred  learning  will  not  soon  be  forgotten." —  Christian  Observer. 

COMMENTARY   ON   THE  BOOK  OF  PROVERBS.     By  PKOP. 

31.  STUART.    12rno.    pp.432.    $1.75. 

"  This  is  the  last  work  from  the  pen  of  Prof.  Stuart.  Both  this  Commentary  and  the  one 
preceding  it,  on  Eeclfsiastes,  exhibit  a  mellowness  of  spirit  which  savors  of  the  good  man  ripen 
ing  for  heaven;  and  the  style  is  more  condensed,  and,  hi  that  respect,  more  agreeable,  than  in 
Borne  of  the  works  which  were  written  in  the  unabated  freshness  and  exuberant  vigor  of  his 
mind.  In  learning  and  critical  acumen  they  are  equal  to  his  former  works.  No  English 
reader,  we  venture  to  say,  can  elsewhere  find  so  complete  a  philological  exposition  of  these  two 
important  books  of  the  Old  Testament."—  Bio.  Sacra. 

COMMENTARY  ON  ECCLESIASTES.  By  MOSES  STUART,  late 
Professor  of  Sacred  Literature  iu  the  Theological  Seminary  at  Aiidover. 
Second  Edition.  Edited  and  revised  by  It.  D.  C.  BOBBINS,  Professor  in  Mid- 
diebury  College.  12mo.  $1.50 

The  Introduction  discusses  the  general  nature  of  the  book;  its  special  design  and  method, 
diction,  authority,  credit,  and  general  history;  ancient  and  modern  versions,  and  commentaries. 
The  Commentary  is  strictly  and  minutely  exegetical. 

STUART'S  MISCELLANIES,    pp.  3G9.    12mo.  $1.00. 

CONTENTS.  — I.  letters  to  Dr.  Channing  on  the  Trinity.—  II.  Two  Sermons  on  the  Atone- 
mem. —  III.  Sacramental  Sermon  on  the  Lamb  of  God.  —  IV.  Dedication  Sermon.  -»•  Real 
Christianity.  — V.  Letter  to  Dr.  Chauuing  on  Religious  Liberty.  — VI.  Supplementary  Notes 
and  Postscripts. 

COMMENTARY  ON  THE  APOCALYPSE.    2  yols.    5vo.    pp.  504, 

501.    $5.00. 

CRITICAL  HISTORY  AND  DEFENCE  OF  THE  OLD  TESTA 
MENT  CANON.  12mo.  pp.450.  $175. 

3 


Books  Published  by  W.  F.  Draper. 

Angel  over  the  Bight  Shoulder,  The ;  or  the  Beginning  ot 
a  New  Year.  By  the  Author  of  "  Sunnyside.  40  cents. 

"  It  is  as  provokingly  short  as  it  is  exquisitely  beautiful."  —  Boston 
Recorder. 

11  What  a  blessed  thing  is  a  sunny  spirit,  ever  cheerful  and  happy,  and 
ever  diffusing  joy  over  all  around  it.  Such  a  spirit  is  the  Author  of 
"  Sunny  Side."  She  comes  to  us  again  as  a  living  angel  —  in  good  omen 
over  the  right  shoulder.  We  commend  it  to  all  mothers,  and  especially 
to  all  Mrs.  Jellabys." — Independent. 

Carlyle,  Thomas.    Latter-Day  Pamphlets.    12mo.     $1.00 
CONTENTS. —  The  Present  Time. — Model  Prisons. — Downing  Street. 
— The   New  Downing   Street.  —  Stump  Orator.  —  Parliaments.— 
Hudson's  Statue.  —  Jesuitism. 

A  Collection  of  the  Proverbs  of  all  Nations.  Compared, 
Explained,  and  Illustrated.  By  WALTER  B.  KELLY. 
12mo.  $1.25 

"  This  is  one  of  those  books,  like  Eogct's  Thesaurus,  Haydn's  Dic 
tionary  of  Dates,  and  Lippincott's  Pronouncing  Gazetteer,  which  contains 
a  vast  amount  of  information  in  a  very  small  space  —  books  that  a  writer 
cannot  afford  to  be  without,  for  they  contain  information  that  by  days  of 
research  in  libraries  one  would  hardly  be  able  to  obtain  This  collection 
contains  all  the  proverbs  which  are  familiar  in  all  nations.  They  are 
classified  under  various  heads,  such  as  Women,  Love,  Marriage,  Home, 
Self-conceit,  Ingratitude,  and  so  on.  There  is  also  a  full  index,  which 
enables  one  at  once  to  find  any  particular  proverb.  Another  excellent 
feature  is,  that  when  a  proverb  is  taken  from  another  language,  not  only 
the  English,  but  the  original  is  given.  The  book  is  replete  with  good 
things.  It  supplies  a  want  that  many  a  one  has  felt  —  a  want  that  no 
dictionary,  gazetteer,  or  book  of  quotations  now  supplies."  —  College 
Courant. 

"  It  is  not  possible,  perhaps,  to  collect  the  proverbial  wisdom  of  the 

world  in  any  more  attractive  form  than  this  of  Mr.  Kelly's As  a 

book  for  the  library,  an  armory  where  a  writer  or  a  speaker  may  be  armed 
and  equipped  in  a  single  line ;  as  a  book  for  the  centre-table,  something 
that  you  can  read  a  page  or  twenty  pages  of,  have  your  reading  cut  short 
anywhere,  and  still  be  complete  and  intensely  interesting  besides,  —  as  a 
book  for  either  of  these  purposes,  the  "  Proverbs  of  all  Nations  "  will  be 
found  very  acceptable.  Certain  it  is,  at  least,  that  "  you  may  go  farther 
and  fare  worse." — Christian  Freeman. 

Value  of  the  Study  of  Church  History  in  Ministerial 
Education.  A  Lecture  delivered  to  the  Senior  Class  of 
Andover  Theological  Seminary.  By  EGBERT  C.  SMYTH. 
8vo.  Paper,  25  cents. 

God's  Ownership  of  the  Sea.    By  LEONARD  SWAIN,  D.D. 
Reprinted  from  the  Bibliotheca  Sacra.     Paper,       25  cents. 
A  remarkably  interesting  Essay  on  the  office  and  uses  of  the  sea. 
2-T4 


Books  Published  by  W.  F.  Draper. 

Political  Economy.  Designed  as  a  Text-Book  for  Colleges. 
By  JOHN  BASCOM,  A.  M.,  Professor  in  Williams  College. 
12mo.  pp.  366.  $1.50 

"  It  goes  over  the  whole  ground  in  a  logical  order.  The  matter  is 
perspicuously  arranged  under  distinct  chapters  and  sections ;  it  is  a  com 
pendious  exhibition  of  the  principles  of  the  science  without  prolonged 
disquisitions  on  particular  points."  — Princeton  Review. 

"  This  is  a  valuable  work  upon  a  subject  of  much  interest.  Professor 
Bascom  writes  well,  and  his  book  makes  an  excellent  manual."  —  Boston 
Recorder, 

"  The  book  is  worthy  a  careful  study,  both  for  the  views  it  contains 
and  as  a  mental  training."  —  Evening  Express. 

Questions  on  Kuhner's  Elementary  Greek   Grammar. 
By  CHARLES  W.  BATEMAN,  LL.D. ;   with  Modifications 
and  Notes  by  SAMUEL  H.  TAYLOR,  LL.D.,  Principal  of 
Phillips  Academy.  12mo.    pp.57.    Paper  covers.     40cts. 
These  "  Questions  "  are  a  valuable  aid  to  the  pupil  in  making  his 
knowledge  of  the  principles  of  the  Grammar  more  definite,  and  in  fixing 
them  more  permanently  in  his  mind.     They  will  also  greatly  aid  the 
teacher  to  systematize  his  work,  and  lighten  the  labor  of  teaching.  These 
"  Questions,"  though  prepared  with  special  reference  to  Kiihner's  Gram 
mar,  are  equally  applicable  to  any  elementary  Greek  Grammar.     They 
are  a  valuable  aid. 

Doderlein's  Hand-Book  of  Latin  Synonymes.  Translated 
by  REV.  H.  H.  ARNOLD,  B.A.,  with  an  Introduction  bf 
S.  H.  TAYLOR,  LL.D.  New  Edition,  with  an  Index  of 
Greek  words.  16mo.  pp.  267.  $1.25 

"  The  present  hand-book  of  Doderlein  is  remarkable  for  the  brevity,  dis 
tinctness,  perspicuity,  and  appositeness  of  its  definitions.  It  will  richly 
reward  not  merely  the  classical,  but  the  general  student  for  the  labor  he 
may  devote  to  it.  It  is  difficult  to  open  the  volume,  even  at  random, 

without  discovering  some  hint  which  maybe  useful  to  a  theologian 

From  the  preceding  extracts  it  will  be  seen  that  this  hand-book  is  useful 
in  elucidating  many  Greek,  as  well  as  Latin  synonymes."  —  Bib.  Sacra. 

"  The  little  volume  mentioned  above,  introduced  to  the  American  public 
by  an  eminent  scholar  and  teacher,  Samuel  H.  Taylor,  LL.D.,  is  one  of 
the  best  helps  to  the  thorough  appreciation  of  the  nice  shades  of  meaning 
in  Latin  words  that  have  met  my  eye.  It  deserves  the  attention  of  teachers 
and  learners,  and  will  amply  reward  patient  study." — Prof.  E.  D.  Sanborn. 

"  We  have  been  acquainted  for  some  years  with  the  merits  of  this  work, 
and  cordially  commend  it  as  one  of  the  best  manuals  on  Latin  synonymes, 
and  admirably  adapted  to  the  wants  of  the  student." — Evangelical  Review. 

"  It  is  well  adapted  to  school  purposes,  and  embraces  all  that  is  necessary 
on  this  subject.  He  has  often  introduced  also  the  nearest  corresponding 
expression  both  in  the  Greek  and  German  languages,  and  placed  them 
side  by  side  with  the  Latin  synonyme." — Evening  Express. 

"  We  have  no  hesitation  in  saying  that  this  is  the  best  work  on  Latin 
synonymes  that  has  yet  been  published." —  Universalist  Quarterly. 

3-74 


Books  Published  by  W.  F.  Draper. 

Classical  Study :  Its  Usefulness  illustrated  by  Selections 
from  the  Writings  of  Eminent  Scholars.  Edited,  with  an 
Introduction,  by  SAMUEL  H.  TAYLOR,  LL.D.,  Principal 
of  Phillips  Academy.  12mo.  $2.00 

Professor  J.  R.  Boise,  of  the  University  of  Chicago,  thus  writes  in  the 
March  number  of  the  Illinois  Teacher :  "  The  selection  of  essays  made  by 
Dr.  Taylor  is  eminently  judicious,  and  presents  the  views  of  many 
leading  writers,  both  in  Europe  and  in  this  country.  The  Introduction, 
containing  about  thirty  pages,  gives,  first,  a  concise  and  clear  sketch  of 
the  history  of  the  controversy  on  the  value  of  classical  studies  ;  and  then, 
several  reasons  why  the  highest  benefits  of  classical  study  are  seldom 
reached  in  this  country.  On  this  latter  point,  we  know  of  no  one  better 
qualified  by  education  and  long  experience  as  a  teacher  to  speak  wisely 

To  all  who  desire  the  best  collection  of  essays  in  our  language  on 

classical  study,  the  work  of  Dr.  Taylor  will  be  very  welcome.  It  should 
have  a  conspicuous  place  in  every  school-library,  and  in  the  private 

library  of  every  educator  in  our  land Not  the  least  valuable  part  of 

the  volume  is  the  Introduction,  in  which  Dr.  Taylor  so  ably,  clearly, 
and  fairly  balances  the  arguments  on  the  two  sides." 

"  We  commend  the  book  as  a  valuable  collection  of  essays  on  the 
higher  methods  of  mental  training."  —  American  Presbyterian. 

The  Theology  of  the  Greek  Poets.    By  W.  S.  TYLER,' 
Williston  Professor  of  Greek  in  Amherst  College.     12rno. 
Cloth.  $1.75 

"  Professor  Tyler  has  here  produced  a  work  which  is  an  honor  to 
American  literature.  It  is  well  fitted  to  be  a  classic  in  our  Colleges  and 
Theological  Seminaries.  It  furnishes  admirable  illustrations  of  the  truth 
of  both  natural  and  revealed  theology,  and  suggests  original  methods 
for  the  defence  of  these  truths."  —  Bi/iliotheca  Sacra. 

"  The  book  is  an  important  contribution  to  natural  theology.  It 
traces  the  relation  of  the  theology  of  the  Greek  poets  to  that  of  Christ. 
Prof.  Tyler  does  his  work  with  the  mind  of  a  master."  —  Zion's  Herald. 

The  Kingdom  of  Christ  on  Earth:  Twelve  Lectures 
delivered  before  the  Students  of  the  Theological  Seminary, 
Andover.  By  SAMUEL  HARRIS,  Dwight  Professor  of 
Systematic  Theology  in  Yale  College.  8vo.  $1.75 

"  These  lectures  are  characterized  by  a  firm  grasp  of  the  subject,  by 
profound  and  thorough  comprehension  of  the  facts  and  principles  which 
it  involves,  by  a  lucid  and  connected  method,  and  a  perspicuous  and 
popular  style.  The  subject  is  of  the  very  essence  of  the  Christian  sys 
tem.  The  specific  views  presented  are  judicious  and  sound.  The 
student  in  theology  will  find  that  a  careful  study  of  these  lectures,  pur 
sued  so  far  as  to  bring  the  whole  presentation  into  living  and  shaping 
relation  to  his  religious  thought,  will  be  of  inestimable  advantage  to  him 
in  clearing  away  mists  and  difficulties,  in  harmonizing  and  systematizing 
his  religious  knowledge,  in  opening  views  into  remoter  fields  of  truth,  in 
guiding  and  quickening  his  mind  generally  in  its  contemplation  of 
religious  truth."  —  The  College  Courant. 

4-74 


Books  Published  by  W.  F.  Draper. 

IForJcs  of  William  G.  T.  Shedd,  recently  Professor  of 
Ecclesiastical  History  in  Andover  Theol.  Sent. 

Discourses  and  Essays.    12mo.    pp.  324.  $1.50 

"  These  elaborate  articles  are  written  in  a  lucid  and  racy  style,  and  in 
vest  with  a  rare  interest  the  themes  of  which  they  treat.  —  Bibliotheca  Sacra. 

"  These  Discourses  are  all  marked  by  profound  thought  and  perspicuity 
of  sentiment."  —  Princeton  Review. 

"  These  Essays  are,  every  one  of  them,  a  rich  treat  for  the  thinkers, 
the  lovers  of  deep  thought ;  of  thought  clothed  in  a  strong,  terse,  stern, 
clear  expression."  —  Methodist  Quarterly  Review. 

"  Papers  like  these  are  worthy  the  deepest  study  and  the  warmest  ad 
miration  of  the  best  minds ;  the  entire  volume  is  a  storehouse  from  which 
thoughts  rich  and  truthful  may  be  drawn."  —  Presbyterian  Quarterly. 

Lectures  upon  the  Philosophy  of  History.    1 2mo.    75  cts. 

"  This  volume  consists  of  four  Lectures,  of  which  the  following  are  the 
titles :  The  Abstract  Idea  of  History ;  The  Nature  and  Definition  of 
Secular  History ;  The  Nature  and  Definition  of  Church  History ;  The 
Verifying  Test  in  Church  History.  It  is  written  in  a  lucid  style,  and 
will  interest  the  students  of  theology  and  of  history.  —  Bibliotheca  Sacra. 

"  The  style  of  these  Lectures  has  striking  merits.  The  author  chooses 
his  words  with  rare  skill  and  taste,  from  an  ample  vocabulary  ;  and  writes 
with  strength  and  refreshing  simplicity."  —  New  Englander. 

Outlines  of  a  Systematic  Rhetoric.  From  the  German 
of  DR.  FRANCIS  THEREMIN,  by  W.  G.  T.  SHEDD.  $1.00 

"  The  Introductory  Essay  which  Professor  Shedd  has  prefixed  to  this 
valuable  Treatise,  is  elaborate,  vigorous,  impressive.  It  excites  the  mind 
not  only  to  thought,  but  also  to  the  expression  of  thought  —  to  inward 
and  outward  activity.  The  whole  volume  is  characterized  by  freshness 
and  originality  of  remark,  a  purity  and  earnestness  of  moral  feeling."-— 
Bibliotheca  Sacra. 

"  The  subject  is  ably  unfolded  in  this  compact  yet  thorough  treatise. 
What,  however,  is  exhibited  by  Theremin  in  a  dry  light,  in  the  form  of 
naked  philosophic  statement,  is  displayed  by  Professor  Shcdd  in  his  In 
troductory  Essay,  with  that  glow  of  life,  beauty,  and  force  which  distin 
guishes  his  writings."  —  Princeton  Review. 

Guericke's  Church  History  (Ancient  Church ;  including 
the  First  Six.  Centuries).  8vo.  $3.00 

"  Characterized  by  research,  devoutness,  firm  grasp  of  evangelical  truth, 
and  careful  exhibition  of  the  practical  as  well  as  the  intellectual  aspects  of 
Christianity." —  North  British  Review. 

"  We  regard  Professor  Shedd's  version  as  a  happy  specimen  of  the 
transfusion,  rather  than  a  translation,  which  many  of  the  German  treatises 
should  receive.  The  style  of  his  version  is  far  superior  to  that  of  the 
orignal."  —  Bibliotheca  Sacra. 

Guericke's  Church  History  —  Mediaeval  Church.    $1.50 
"  This  portion  of  Guericke's  Church  History  continues  the  account 
down  to  A.D.  1073,  when  Hildebrand  ascended  the  Papal  chair  as  Greg 
ory  VII.     With  the  previous  volume,  this  addition  comprises  the  History 
of  the  Church  during  the  first  ten  centuries. 
6-74 


Books  Published  by  W.  F.  Draper. 

Remarks  on  the  Internal  Evidence  for  the  Truth  of  Re 
vealed  Religion.  By  THOMAS  ERSKINE,  Esq.,  Advocate. 
Third  American,  from  Fifth  Edinburgh  Ed.  16mo.  75  cts. 

"  The  entire  treatise  cannot  fail  to  commend  the  positions  which  it  ad 
vocates  to  intelligent  and  considerate  minds.  It  is  one  of  the  best, 
perhaps  the  best,  of  all  the  discussions  of  this  momentous  subject."  — 
Congregationalist. 

"  This  argument  of  Erskine  for  the  Internal  Evidence  of  the  Truth  of 
Revealed  Religion,  is  the  most  compact,  natural,  and  convincing  we 
have  ever  read  from  any  author."  —  Christian  Chronicle. 

"No  man  ought  to  consider  himself  as  having  studied  theology  unless 
he  has  read  and  pondered  and  read  again  '  Erskine  on  the  Internal  Evi 
dence.'  " — Independent, 

Writings  of  ArchbisJiop  Whately.  Published  under  the 
sanction  of  the  author,  from  the  latest  revised  editions  ;  viz. 

Essays  on  some  of  the  Difficulties  in  the  Writings  of  St. 
Paul.  12mo.  Cloth  extra,  gilt  tops.  $1.50 

"Dr.  Whately's  writings  are  characterized  by  sound  thought  and  solid 
judgment.  Clear  and  solid  sense  is  his  peculiar  characteristic.  He  is 
often  ingenious,  generally  candid,  almost  always  plain  and  transparent." 
—  Bibliotheca  Sacra. 

"  An  excellent  work."  —  New  York  Evangelist. 

"  The  Archbishop's  writings  are  a  part  of  the  sterling  theological  let 
ters  of  the  age,  and  ought  to  be  possessed  by  all  the  studious  and 
thoughtful." — Journal  and  Messenger. 

"  This  book  had  passed  through  at  least  eight  editions  in  England 
before  its  publication  in  this  country.  Dr.  Whately  is  alwavs  entitled  to 
a  hearing.  Never  profound,  he  is  always  clear;  never  very  original,  he 
is  always  instructive ;  never  disgustingly  dogmatic,  he  always  seems  to 
feel  a  serene  assurance  that  he  has  exhausted  the  whole  subject,  and 
that  his  verdict  is  final ;  always  positive  and  didactic,  he  is  yet  never 
extreme,  but  always  takes  the  middle  and  moderate  view."  —  Watchman 
and  Reflector. 

Essays  on  some  of  the  Pecularities  of  the  Christian  Reli 
gion,  and  Historic  Doubts  concerning  Napoleon. 
12mo.  pp.  264  arid  48.  Bound  in  1  vol.  Cloth  extra, 
gilt  tops.  $1.50 

Historic  Doubts  concerning  Napoleon.  12rno.  Paper 
covers,  25  cents  ;  cloth,  50  cents. 

About  the  year  1821  Whately  published  this  Essay  anonymously.  It 
was  designed  as  an  answer  to  Hume's  objections  to  the  credibility  of  the 
Christian  miracles.  Following  Hume's  method,  Whately  gravely  argued 
the  improbability  of  the  existence  of  the  first  Napoleon,  and  demonstrated 
that,  on  Hume's  principles,  the  testimony  in  relation  thereto  could  not  ba 
credited. 

7-74 


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